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ESSAYS 


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^/  ON  / 

CHRISTIAN  BAPTISM 


BY  J.  S.  C.  F.  FREY, 

PASTOR  OF  THE  BAPTIST  CHURCH   AT  NEWARK,  N.  J. 


BOSTON : 

•rUBLISIIED  BY  LINCOLN  &  EDMANDS, 
59  WASHINGTON  STREET. 

1829. 


DISTRICT  OF  MASSACHUSETTS.. ..«o  v>iL 
District  Clerk's  Office. 

BE  IT  REMEMBERED,  That  on  the  nineteenth  day  of  February, 
A.  D.  1S29,  in  the  Fifty  Third  year  of  the  Independence  of  the  United 
States  of  America,  LINCOLN  &  EDMANDS,  of  the  said  district, 
have  deposited  in  this  office  the  Title  of  a  Book,  the  Right  whereof  they 
claim  as  Proprietors,  in  the  Words  following,  to  wit : 

"  Essavs  on  Christian  Baptism.  By  J.  S.  C.  F.  Frey,  Pastor  of  the 
Baptist  Church  at  Newark,  N.  J." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  enti- 
tled "  An  Act  for  the  Encouragement  of  Learning,  by  securing  the  cop- 
ies of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of  such 
copies,  during  the  times  therein  mentioned  :"  and  also  to  an  Act  enti- 
tled "  An  Act  supplementary  to  an  Act,  entitled  An  Act  for  the  encour- 
agement of  learning,  by  securing  the  copies  of  maps,  charts,  and  books 
to  the  authors  and  proprietors  of  such  copies  during  the  times  therein 
mentioned;  and  extending  the  benefits  thereof  to  the  arts  of  designing, 
engraving,  and  etching  historical  and  other  prints." 

JOHN  W.  DAVIS, 

Clerk  of  the  District  of  Massachusetts. 


IJVTRODUCTIOIV. 


The  cause  of  the  Bible  is  the  cause  of  God,  and  the  only  noble 
and  worthy  cause  of  men. 

The  individual  who  contributes  any  thiiig  to  the  more  wide  diffu- 
sion of  the  light  which  is  from  heaven,  among  the  inhabitants  of  the 
earth,  promotes  that  cause,  elevates  the  human  character,  and  brings 
the  world  under  obligation  to  him  as  a  benefactor;  at  the  same 
time,  he  adds  gt  note  to  the  anthem  once  sung  by  angels:  ^' Glory  to 
God  in  the  highest! — On  earth  peace — good  will  toward 
men.^'  In  order  to  this,  it  is  not  indispensable  that  new  truth  be 
discovered.  The  Bible  contains  an  entire  and  perfect  theology; 
and  to  take  of  the  things  of  Christ  and  shew  them  to  men,  is  enough. 
This  the  christian  may  do,  as  the  instrument  of  the  Holy  Spirit. 

It  is  a  no  less  noble  or  useful  work  to  help  a  christian  brother  to 
clearer  and  brighter  light,  than  to  reflect  the  light  on  the  darkness  of 
unregenerated  minds.  The  main  design  of  this  book  is  to  commu- 
nicate important  truth  to  scholars  already  in  the  school  of  Christ. 

The  title  of  the  work  seems  to  limit  the  expectation  of  the  reader 
to  tbe  single  subject  of  Baptism;  which,  though  it  claims  the  serious 
regard  of  every  christian,  borrows  its  principal  value  from  the  con- 
nexion in  which  it  stands  with  all  the  doctrines  of  our  religion,  and  the 
prosperity  of  the  church;  it  being  a  part  of  the  revealed  will  of  our 
great  Lawgiver,  and  intended  by  Him,  like  every  other  part  of  hi.s 
religion,  for  the  helping  of  all  the  rest.  No  man  acquainted  with 
the  history  of  the  church,  can  consider  the  subject  of  baptism  an  in- 
diiferent  subject.  It  is  not  treated  as  such,  i?i  practice,  by  chris- 
tians of  any  denomination;  and  it  claims  its  due  share  of  attention 
among  the  important  things  of  the  kingdom  of  Christ. 

But  it  is  due  to  the  author  of  this  book  to  remark,  that  he  has 
done  much  in  elucidating  the  great  principle  o(  all  reformation,  viz: 
•'  The  Bible  is  the  only  and  the  sufficient  ride  of  faith  and  of 
practice-"  There  have  always  been  those  who  would  either  en- 
tirely discard  this  principle,  or  so  modify  it  that  reason  might  be 


ly  INTRODUCTIOiV. 

exalted  to  a  pre-eniiueQce  over  scripture.     The  same  disposition  is 
plainly  discernable  in  our  own  times  and  country. 

While  the  lovers  of  Bible  truth  are  faithfully  striving  to  give  it 
diffusion,  there  are  men  of  high  literary  attainments,  and  some  who 
stand  up  in  the  public  view  as  preachers  of  Christianity,  who  do  not 
regard  the  scriptures  as  a  perfect  and  the  onlij  standard  of  religious 
opinions  and  moral  practices.  These  hold  the  scriptures  loosely;  and 
sometimes  warn  their  hearers  of  a  certain  danger  in  submitting  their 
opinions  too  implicitly  to  the  Bible.  The  following  language  has 
recently  been  employed  :  "  It  is  plain  that  his  (Milton's)  e7ror  was 
founded  on  his  reverence  for  scripture."^  If  there  is  any  mean- 
ing in  this  language,  it  is  that  "reverence  for  scripttire"  is  danger- 
ous. It  will  be  seen  that  these  Essays  are  written  on  a  different 
principle;  and  we  blush  not  to  say,  that  they  uniformly  exhibit  the 
highest  "reverence  for  scripture."  Such,  at  least,  is  their  claim. 
They  claim  to  be  tried  by  the  scripture  before  they  are  condemned; 
and  if  they  endure  not  this  test,  they  "refuse  not  to  die."  We  be- 
lieve that  the  time  approaches,  when  the  protestant  maxim  will  uni- 
versally prevail;  when  it  will  be  admitted  that  "aZZ  scripture  is  given 
by  inspiration  of  God,  and  is  profitable."  "/  love  thy  command- 
ments above  gold;  yea  above  fine  gold.  Therefore,  I  esteem 
ALL  thy  precepts  concerning  all  things  to  be  right;  and  I 
hate  EVERY  false  way.^* 

The  first  of  the  following  Essays  will  be  read  with  interest  by 
every  christinn,  whether  his  opinions  on  the  subject  of  baptism  ac- 
cord with  those  of  the  author  or  not;  for  it  applies  with  equal  pro- 
priety and  force  to  every  requirement  of  God. 

C.  P>  G. 
Boston,  Feb.  1829. 

*  Dr.  Channing. 


PREFACE. 


Dear  Reader  :— The  substance  of  the  followhig  Essays  was 
origmally  delivered  in  three  sermous,  which  were  occasioned  by 
the  change  of  my  views  ou  tlie  subject  of  Baptism.  No  sooner 
was  the  change  publicly  known,  than  two  questions  were  naturally 
and  frequently  asked,  viz  :  "What  argument  produced  this  change  ? 
and  what  circumstances  led  to  it  71011:,  rather  than  formerly  ?  The 
following  Essays  answer  the  first  query;  and  the  circumstances  which 
ied  me  to  investigate  the  subject  now,  rather  than  formerly,  are 
briefly  these: 

The  reader  is  probably  already  informed,  that  I  was  brought  up  in 
the  Jewish  faith,  until  I  was  twenty-five  years  of  age.  Some  time 
after  I  had  znade  a  public  profession  of  the  Christian  religion,  I  was 
received  a  student  in  the  IMissionary  Seminary  at  Berlin,  in  Prussia. 
In  1801  I  went  to  England,  at  the  request  of  the  London  filissiona- 
ry  Society.  A  few  months  after  my  arrival  in  London,  the  direc- 
tors resolved  that  I  should  preach  to  the  Jews.  To  prepare  ray- 
self  for  that  work,  I  was  sent  to  their  Seminary  at  Gosport,  under 
the  care  of  the  late  venerable  Doctor  Cogue.  Here  I  spent  the 
four  happiest  years  in  my  life. 

During  this  period,  my  time  was  taken  up  with  the  investigation 
of  the  general  doctrines  of  Christianity,  and  particularly  the  subjects 
of  controversy  between  Jews  and  Christians.  Baptism  was  consid- 
ered a  subject  of  comparatively  little  importance.  In  the  Doc- 
tor's MS.  Theological  Lectures  the  arguments  in  favor  of  sprinkling 
and  infant  baptism  are  represented  in  a  strong  light,  whilst  those  of 
the  opposite  party  are  but  slightly  mentioned.  The  view  given  of 
the  subject  as  analogous  to  circumcision,  and  to  the  sprinkling  of 
water  and  of  blood,  was  peculiarly  pleasing  to  my  natural  attachment 
to  Judaism,  and  prevented  any  further  inquiry  into  the  truth  of  the 
Btatement. 

The  fact  of  my  being  a  convert  of  the  Jewish  nation,  together 
with  my  situation  as  a  Missionary  or  Agent  to  promote  the  conver- 
sion of  the  Jews,  has  called  me  so  often  to  travel  and  to  preach,  as 
to  leave  me  but  little  or  no  time  for  the  study  of  any  subjects  besides 
those  connected  with  my  immediate  labors. 

The  subject  of  baptism  might  still  have  remained  unexamined  by 


VI  PREFACE. 

me,  had  it  not  been  for  the  following  occurrence:  At  the  christening 
of  one  of  my  children,  together  with  others,  the  minister  exhorted  us 
to  bring  up  our  "  children  in  the  nurture  and  admonition  of  the 
Lord."  This  scriptural,  solemn  and  affectionate  exhortation  was 
enforced  by  observing,  '\These  children  are  noio  members  of 
the  church,  adopted  into  the  family  of  God,''  4-c.  Sfc,  These 
declarations  were  forcibly  impressed  upon  my  mind,  as  if  I  had  nev- 
er heard  them  before.  They  appeared  to  me,  at  that  moment, 
inconsistent  with  the  doctrine  of  Perseverance;  T  resolved,  therefore, 
not  to  present  another  child  of  my  own,  nor  to  baptize  the  children 
of  any  others,  before  I  had  thoroughly  investigated  the  subject. 

Ever  since,  for  more  than  two  years,  I  have  introduced  the  sub- 
ject in  conversation  with  the  ministers  in  my  travels,  almost  in  every 
place  where  I  have  preached,  for  the  purpose  of  obtaining  infor- 
mation. The  general  notion  that  the  christian  church  is  a  continua- 
tion of  the  Jewish  church,  illustrated  by  the  olive  tree  and  the  par- 
able of  the  tares  and  the  wheat,  formed  peculiar  difficulties  in  my 
mind,  and  I  expressed  them  freely  to  my  brethren,  as  some  will 
doubtless  remember.  In  June,  1827,  the  Lord  blessed  me  with 
another  child.  Immediately  my  resolution  to  investigate  the  sub- 
ject of  baptism,  before  I  could  present  another  child,  came  to  my 
recollection.  Accordingly,  I  gave  myself  to  reading,  meditation 
and  prayer.  After  carefully  comparing  the  best  books,  on  both 
sides  of  the  question,  with  the  word  of  God,  I  came  to  the  full  con- 
viction, that  believers  are  the  only  subjects  of  baptism,  and 
that  immersion  is  the  only  scriptural  mode.  I  now  felt  it  my 
duty  to  obey  the  command  of  my  Lord  and  Saviour  to  be  baptized, 
i.  e.  immersed.  Therefore,  without  conferring  with  flesh  and 
blood,  or  fearing  the  consequences,  I  proposed  myself  as  a  candi- 
date to  the  Baptist  church,  in  New  York,  under  the  pastoral  care 
of  the  Rev.  A.  Macclay,  by  whom  I  was  baptized  on  Lord's  day, 
August  28,  1827. 

I  was  aware  that  the  subject  would  excite  much  attention;  that 
many  of  my  best  friends  would  be  displeased,  and  others  would  not 
hesitate  to  ascribe  my  conduct  to  improper  motives,  especially  to  that 
of  "  filthy  lucre."  But  surely,  if  such  had  been  my  motives,  I  not 
only  acted  most  basely,  but  also  most  foolishly,  in  leaving  the 
large,  rich  and  respectable  body  of  Presbyterians,  among  whom  I 
have  every  where  met  with  the  greatest  hospitality  and  friendship, 
to  join  a  Denomination,  who  are  said  "  to  be  only  the  poor  anddes- 
jiised  among  the  people,"  and  who  have  been  every  where  spoken 
against,  hated  and  persecuted,  often,  even  unto  death. 


PREFACE.  Vll 

To  whatever  motives,  however,  my  change  may  be  ascribed  by 
others,  it  is  an  unspeakable  comfort  to  my  own  mind,  that  I  have 
done  it  as  a  solemn  religious  duty,  and  can  cheerfully  leave  the 
consequences  to  my  covenant  God,  whom  I  have  the  honor  and  priv- 
ilege to  serve  in  the  gospel  of  Christ,  who  is  over  all  God  blessed  for 
ever. 

I  cannot  omit  mentioning  in  this  place  a  circumstance,  which,  con- 
sidered by  itself,  might  appear  trifling,  but,  in  its  connexion,  has 
become  an  important  link  in  the  chain.  Amongst  the  books  which  I 
read,  alluded  to  above,  was  the  original  work  of  the  Rev.  and  venera- 
ble Abraham  Booth,  "  PedohapHsm  examined.''''  These  two  vo- 
lumes he  himself  presented  to  me  in  1805,  when  I  resided  in  Lon- 
don a  near  neighbor  [to  him,  saying,  "  Accept  these  books  as  a  to- 
ken of  respect,  and  read  them  at  your  leisure."  I  thankfully  ac- 
cepted the  gift,  and  kept  it  carefully,  in  memory  of  the  "  man  of 
God,"  whom  I  highly  esteemed  and  venerated;  but  I  was  totally 
ignorant  on  this  subject,  and,  therefore,  could  not  value  the  rich  trea- 
sure contained  in  these  volumes,  which  lay  on  my  shelf  covered 
with  dust,  for  the  space  of  tw  enty-two  years.  Now,  whilst  searching 
for  truth,  I  began  to  examine  this  "  Examination  of  Pedobaptism." 
Here  I  found  the  scripture  mode  of  baptism  by  immersion,  and  be- 
lievers the  only  subjects,  demonstrated  and  proved,  and  all  objec- 
tions answered,  in  such  a  masterly  manner,  that,  I  am  firmly  per- 
suaded, these  books  never  can  be  refuted.  It  is  with  peculiar  plea- 
sure I  take  this  opportunity  of  acknowledging  myself  a  debtor  to 
these  volumes  for  much  aid  in  my  investigations,  and  for  many  of 
the  testimonies,  from  the  writings  of  the  most  pious  and  learned 
Pedobaptists,  contained  in  the  following  pages.  Soon  after  I  had 
preached  on  the  subject  of  baptism,  the  sermons  were  repeatedly 
requested  for  publication.  Whilst  preparing  them  for  the  press,  I 
received  several  books  in  favor  of  Pedobaptism,  from  some  of 
my  Presbyterian  friends,  for  which  I  now  publicly  thank  them. 
These  treatises  I  have  read  carefully,  and  I  do  most  sincerely  de- 
clare, that  they  have  served  only  to  establish  me  more  firmly  in  my 
new  views  on  the  subject  of  baptism.  This  circumstance  will  ac- 
count for  the  enlargement  of  the  work,  and  for  the  delay  of  its 
publication,  and- has  occasioned  its  present  form.  By  almost  every 
author  I  read,  the  ground,  on  which  infant  baptism  had  been  placed 
by  a  former  author,  was  overturned,  or  declared  untenable,  and  a 
ne^v  foundation  laid.  Every  new  opinion  I  met  with  on  this  side 
of  the  q&estion,  I  weighed  in  the  balance  of  the  sanctuary,  and  found 
it  wantinsr. 


yill  PREFACE. 

The  perusal  of  Dr.  L.  "Woods'  Lectures,  in  particular,  convinced 
me  of  the  importance  of  atlding  the  first  E.ssay  to  the  original  mat- 
ter. Dr.  W.  in  the  beginning  of  his'work,  page  11,  declares,  "It 
is  a  plain  case  that  there  is  no  express  precept  respecting  infant  bap- 
tism in  our  sacred  writings.  The  proof,  then,  that  infant  baptism  is 
a  divine  institution,  must  be  made  out  in  another  way."  A  want 
of  attention  to  the  nature  and  obligation  of  a  positive  institution  of 
God,  ha?  left  many  to  take  unwarranted  liberties  in  altering  the 
mode  of  administering  the  ordinance,  and  the  qualifications  of  its 
subjects;  and  others  to  neglect  it  altogether,  as  a  matter  perfectly 
indifferent. 

The  solemn  charge  brought  against  the  pious  and  venerable  Mr. 
Booth,  that  "  in  his  quotations  he  had  misrepresented  the  sense  of 
the  authors,"  has  led  me  to  examine  and  compare  every  quotation 
with  the  original  work,  as  far  as  it  was  in  my  power;  and  I  am  hap- 
py to  say,  his  faithfulness  in  quoting  them  is  equal  to  his  good  judg- 
ment and  unparalleled  industry  in  selecting  and  collecting  them. 
This  of  course  required  some  time,  and  is  another  cause  of  the  de- 
lay of  this  book.  Although  these  Essays  may  afford  but  little  new 
information  to  those,  who  have  already  examined  the  subject  tho- 
roughly, yet  they  are  considered  by  competent  judges  as  calculated 
to  remove  prejudices,  to  diffuse  the  truth  as  it  is  in  Jesus,  and  to 
put  away  human  inventions  from  God's  holy  worship.  Notwith- 
standing the  variety  of  excellent  and  useful  treatises  already  before 
the  public,  yet  some  are  too  short  to  meet  every  objection,  and 
others  are  too  large  and  expensive  for  general  usefulness.  In  the 
present  work,  a  proper  medium  has  been  aimed  at,  and  the  public 
will  be  able  to  judge  how  far  the  author  has  been  successful. 

To  avoid  every  expression  in  the  least  calculated  to  give  offence, 
has  been  my  desire  and  care;  but  as  perfection  cannot  be  expected 
in  this  life,  I  hope,  the  reader  will  ascribe  every  failure  in  this  par- 
ticular, to  inattention  rather  than  intention.  The  reader,  and  espe- 
cially the  reviewer,  will  please  to  remember,  that  the  author  is  a  fo- 
reigner, and  does  not  profess  to  be  a  master  of  the  English  language. 
A  sense  of  his  deficiencies  in  this  respect,  would  certainly  have  pre- 
vented him  from  thus  appearing  before  the  public;  but  the  jiersua- 
sion  of  his  friends,  a  conviction  of  duty  "  to  give  a  reason"  for  his 
conduct,  and  a  desire  to  be  useful  to  others,  have  prevailed  with 
him  to  publish  these  Essays.  Should  this  humble  attempt  prove  a 
blessing  to  the  reader,  the  glory  shall  be  given  to  Jehovah,  Father, 
Son,  and  Holy  Ghost,  wmld  without  end.     Amerir  » 


ESSAYS  ON  BAPTISM. 


ESSAY   I. 

General  Observations  on  Positive  Laws  or  Institutions. 

1.  The  nature  of  a  Positive  Law  essentially  differs 
from  that  of  a  Moral  Law.  The  Matter  of  a  Moral  law, 
whether  it  be  of  the  nature  of  a  requirement  or  of  a  pro- 
hibition, commends  itself  as  holy,  just  and  good,  and  must 
therefore,  be  unchangeable,  and  of  perpetual  obligation  ; 
but  a  positive  law,  whether  to  do  or  to  omit,  has  nothing 
either  of  good  or  evil  in  itself,  and  is  binding  only  by  vir- 
tue of  its  being  enacted  ;  and,  therefore,  may  be  changed 
at  the  will  and  pleasure  of  the  lawgiver.  Thus  the  Moral 
law  contained  in  the  ten  commandments,  written  by  the 
finger  of  Jehovah  on  two  tables  of  stone,  and  comprised 
by  our  Lord  and  Saviour  in  two  commandments  or  con- 
stitutional principles,  viz.  love  to  God,  and  love  to  men,  is 
so  reasonable  and  so  necessary,  that  heathen  philosophers, 
who  had  never  been  favored  with  the  light  of  Divine  Re- 
velation, taught  and  enforced  the  observance  of  many 
of  the  duties  enjoined  in  it.     Rom.  i.  19 — 32.* 

Positive  laws  are  such  as  the  prohibition  from  eatinjj 

*  The  fourth  commandment,  so  far  as  it  relates  to  the  particular 
day  of  the  week,  and  the  part  of  time  to  be  devoted  to  the  wor- 
ship of  God,  is  of  the  nature  of  a  positive  institution,  and  was,  there- 
fore, liable  to  be  changed  by  the  Institutor  ;  but  the  keeping  of  some 
time  holy,  or  the  duty  of  worshiping  the  Creator,  is  of  a  moral  na- 
ture, and  is,  therefore,  unchangeable  and  perpetually  obligatory. 
The^r^^  day  of  the  week,  or  the  Lord's  day,  has  been  substituted 
by  him  for  the  seventh  day. 
I* 


10  ESSAYS    ON    BAPTISM. 

of  the  tree  ^of  the  knowledge  of  good  and  evil ;  or  the 
command  to  sprinkle  the  blood  of  the  Passover  lamb 
on  the  door  posts.  It  is  obvious,  that  Adam's  eating, 
or  not  eating  of  that  tree,  might  have  been  a  thing 
as  indifferent  to  good  or  evil,  as  the  eating  or  not  eat- 
ing of  any  other  tree  in  the  Garden;  but  because  God 
had  positively  forbidden  it,  the  eating  of  it  became  a 
crime,  the  a>\iul  consequences  of  which  are  felt  to  the 
present  day.  In  like  manner,  the  mere  sprinkling  of  blood 
on  the  door  posts  or  the  omission  of  it,  had  nothing  good 
or  bad  in  itself;  but,  if  the  Israelites  had  neglected  the 
doing  of  it  in  that  night,  in  which  Jehovah  had  positively 
required  it,  their  omission  would  have  been  criminal,  and 
their  "  First-born"  Avould  have  been  exposed  to  the  sword 
of  the  destroying  angel.  The  same  distinction  is  evi- 
dent in  the  two  La^vs  given  to  Moses  on  Mount  Sinai ; 
the  moral  law  and  the  ceremonial  law.  The  former  is  of 
perpetual  obligation  upon  all  rational  beings.  Men  were 
as  much  bound  to  love  God  and  their  neighbor,  before 
that  law  was  engraven  upon  the  tables  of  stone,  as  after- 
ward. But  the  ceremonial  law  was  binding  on  the  chil- 
dren of  Israel  exclusively,  and  that  only  during  a  certain 
period ;  for  there  was  no  intrinsic  value  in  it.  Hence, 
God  himself  testifies  that  "these  statutes  were  not  good," 
i.  e.  there  was  no  good  in  themselves,  only  as  they  were 
to  ansv/er  a  certain  end ;  and,  when  that  end  was  accom- 
plished, their  observance  was  no  more  needed  than  be- 
fore their  appointment.  This  brief  statem^ent  we  think 
sufficient  to  justify  our  next  observation,  viz. 

2.  That  the  o"blic.;ation  to  obey  a  Positive  law  arises 
soleli/  from  the  authority  of  the  Lawgiver. 

Our  obligation  to  obedience  arises  not  from  the  nature 
of  the  law,  but  from  the  tiuthority  and  will  of  the  Legisla- 
tor. If  God  commands  a  thing,  which  was  before  indif- 
ferent, it  is  as  much  a  law  as  if  it  were  ever  so  good  in 
its  own  nature.  As  soon  as  we  are  satisfied  that  an  institu- 
tion is  divine,  it  is  our  duty  to  observe  it,  although  we  may 
not  see  its  necessity  or  utility.  The  command  to  Abra- 
ham, to  sacrifice  his  son,  was  a  positive  order,  and  a  very 
strange  one  too;  seemingly  opposite  to  some  moral  or- 
ders given  out  ])cfore;  and  yet  his  disposition  to  obey, 
when  he  was  sure  of  a  divine  warrant  in  the  case,  has 


ESSAYS    ON    BAPTISM.  11 

placed  him  at  the  ]icad  of  all  the  believing  world  ;  jis  hero  of 
faith,  tlic  fatlier  of  the  faithiVd  and  the  iiiciid  of  God. 

"  Moral  precepts,"  says  the  learned  Bislwi)  Jjutkr,  *'  are 
precci)ts,  the  reason  of  which  we  see ;  positive  precepts 
are  precepts,  the  reason  of  which  we  do  7wt  see.  Moral 
duties  arise  out  of  the  natifrc  of  the  case,  itself,  prior  to 
external  command;  i)ositive  duties  do  not  arise  out  of  the 
nature  of  the  case,  but  from,  external  command  ;  nor  would 
they  be  duties  at  all,  were  it  not  for  such  connnand,  receiv- 
ed from  Ilim,  whose  creatures  and  subjects  we  are." — 
Analogy  of  IZch'ffion,  Part  2,  ch.  1. 

The  pious  Jonathan  Edwards,  whose  praise  is  in  all  the 
churches,  justly  observes ;  "  Positive  precepts  are  the 
greatest  and  most  proper  trial  of  obedience ;  because  in 
them  the  mere  authority  and  will  of  the  Legislator  is  the 
sole  ground  of  tlie  obligation,  and  nothing  in  the  nature  of 
the  things  themselves  ;  and,  therefore,  they  are  the  greatest 
trial  of  any  person's  respect  to  that  authority  and  will." 
Sermons,  page  23:2.    Sermons  on  Imp.  Sah.  p.  79. 

The  words  of  Dr.  SlicrJock  shall  close  this  observation  : 
"What  is  matter  of  institution  depends  a\ holly  upon  the 
divine  will  and  pleasure ;  and  though  all  men  will  grant, 
that  God  and  Christ  have  always  great  reason  for  their 
institutions,  yet  it  is  not  tlie  reason,  but  the  authority, 
which  makes  the  institution.  Though  we  do  not  under- 
stand the  reasons  of  the  institution,  if  we  see  the  com- 
mand, we  must  obey;  and  though  we  could  fancy  a  great 
many  reasons  why  there  should  be  such  an  institution,  if 
no  such  institution  appear,  we  are  free,  and  ovght  not  to 
believe  there  is  such  an  institnfion  because  ice  think  there 
are  reasons  assigned  why  it  should  bc.^^  Preserv.  against 
Pop.  Title  9,  p.  419. 

3.  The  law  of  the  institution  is  the  only  rule  of  obe- 
dience. From  the  preceding  observations  it  is  evident, 
that  positive  institutions  in  religion  derive  their  whole 
being  from  the  sovereign  pleasure  of  God,  and  that  his 
pleasure  can  be  known  only  from  his  rev  ceded  will.  It 
follows,  therefore,  that  we  cannot  know  any  thing  about 
the  precise  nature,  the  true  design,  the  proper  ohjects  of 
them,  or  the  right  mode  of  their  administration,  farther 
than  the  Scriptures  teach,  either  in  plain,  positive  precepts 
or  by  clear  example.  For  as  Dr.  Goodwin  observes  :  '*  There 
is  this  difference    between   doctrinal  truths  and  institu- 


12  ESSAYS    ON    BAPTISM. 

tions,  that  one  truth  may  be,  by  reason,  better  fetched  out 
of  another,  and  more  safely  and  easily,  than  institutions. 
For  one  truth  begets  another,  and  truth  is  infinite  in  the 
consequences  of  it ;  but  so  institutions  are  not."  WorhSj 
vol.  4.   Government  oftlie  Church  of  Christ,  ch.  4,  page  21. 

Moral  duty  may  be  proved  by  illation ;  for  a  genuine  in- 
ference from  a  moral  principle,  relating  to  things  of  a 
moral  nature,  has  all  the  certainty  of  the  principle  itself; 
and  it  is  a  just  observation  of  Dr.  Bellamy,  that  *'  the  in- 
spired writings  of  the  Old  Testament  consider  these  two 
maxims,  that  ice  must  love  God  with  all  our  hearts,  and 
our  neighbor  as  ourselves,  as  first  and  fundamental  princi- 
ples :  and  all  the  various  duties  which  they  urge,  respect- 
ing God  or  our  fellow  men,  are  but  so  many  inferences 
and  deductions  from  them."  True  Religion  Delineated,  p. 
143.  But,  when  positive  duties  are  under  our  notice ; 
when  either  the  manner  of  performing  those  duties,  or  the 
proper  subject  of  them  is  before  us,  the  case  is  greatly  al- 
tered. For,  the  inquiry  being  entirely  into  the  sovereign 
pleasure  of  God,  concerning  an  article  of  human  duty, 
which  absolutely  depends  on  a  manifestation  of  the  divine 
Vr'ill,  the  nature  of  the  case  forbids  our  expecting  any  in- 
telligence relating  to  it,  except  that  which  arises  from  divine 
precept,  or  scriptural  precedent. 

How  strong  and  just  is  the  language  of  Dr.  Sherlock  to 
the  present  purpose :  "  I  would  not  be  thought  wholly 
to  reject  a  plain  and  evident  consequence  from  Scripture; 
but  yet  I  will  never  admit  of  a  mere  consequence  to  prove 
an  institution,  which  must  be  delivered  in  plain  terms,  as 
all  laws  ought  to  be ;  and,  where  I  have  no  other  proof, 
but  some  scripture  consequences,  I  shall  not  think  it  equi- 
valent to  a  Scripture  proof.  If  the  consequence  be  plain 
and  obvious,  and  such  as  every  man  sees,  I  shall  not 
question  it :  but  remote,  and  dubious,  and  disputed  con- 
sequences, if  we  have  no  better  evidence,  to  be  sure,  are 
a  very  ill  foundation  for  articles  of  faith,  or  ordinances  of 
worship.  Let  a  Protestant,  then,  tell  such  disputants; 
that  for  the  institution  of  Sacraments,  and  for  articles  of 
faith,  he  expects  plain  positive  proof s :  that,  as  much  as 
the  Protestant  faith  is  charged  with  uncertainty,  we  desire 
a  little  more  certainty  for  our  faith,  than  mere  inferences 
from  Scripture,  and  those  none  of  the  plainest  neither." 
Prescr.  against  Pop.  vol.  2.  Appendix,  p.  23. 


ESSAYS    ON    BAPTISM.  13 

On  this  principle  all  Prolcsiants  proceed,  when  contend- 
ing with  Roman  Catliolics  about  their  claims  of  prerog- 
atives and  their  numerous  rites,  viz.  that  nothing  short  of 
an  explicit  grant,  n  posiiicc  conniiand,  or  a  ^;/<://«  exam- 
ple in  the  New  Testament,  can  prove  their  divine  origin. 
Instances  might  be  mMltii)lied;  a  few  shall  be  given  here- 
after. In  like  manner  do  i\on-conformists  demand  of 
Episcopalians,  snying — "  Froducc  your  v^orrant  for  this, 
that,  and  the  other, /row  our  onli)  ride  of  faith  and  irrac- 
ttce,  a  divine  precept,  or  an  apostolic  example,  relating  to 
the  point  in  dispute.^''  So,  whc]i  Moses  was  directed  to  make 
the  Tabernacle,  nothing  was  left  to  his  wisdom,  prudence 
or  judgment ;  but  "  see,  saith  the  Lord,  that  thou  make  all 
things  according  to  the  pattern  shewed  to  thee  in  the 
mount."  Ilcb.  viii.  5.  Nor  docs  it  appear  from  the  records 
of  the  Old  Testament,  that,  wlicn  Jehovah  appointed 
any  branch  of  ritual  worship,  he  left  either  the  su])jectsof 
it,  or  the  mode  of  administration,  to  be  inferred  by  the  peo- 
ple, from  the  relcdion,  in  v.hich  they  stood  to  himself,  or 
from  general  moral  precepts,  or  from  any  branch  of  his 
moral  worship,  nor  yet  from  any  other  well  known  posi- 
five  rite;  but  he  gave  them  speeicd  directions  relating 
to  the  very  case ;  and  those  directions  they  were  bound  to 
regard,  whether  they  appeared  in  a  pleasing  or  a  painful 
light.  I  shall  close  this  oi)servation  in  the  words  of  the 
pious  and  learned  Bishop  Taylor  :  ''  All  positive  precepts, 
that  depend  on  the  mere  will  of  the  lawgiver,  admit  no 
degrees,  nor  suppletory  and  commutation ;  because  in  such 
laws  we  see  nothing  beyond  the  words  of  the  law,  and 
the  first  meaning,  and  the  named  instance  ;  and  therefore 
it  is  that  in  individuo,  which  G'od  points  at;  it  is  that  in 
which  he  will  make  the  trial  of  our  obedience :  it  is  that 
in  which  he  will  so  perfectly  be  obeyed,  that  he  will  not  be 
disputed  with,  or  inquired  of,  why,  and  how,  but  just  ac- 
cording to  the  measures  there  set  down :  So,  and  no  more, 
and  no  less,  and  no  othericise.  For,  when  the  w  ill  of  the 
lawgiver  be  all  the  reason,  the  first  instance  of  the  law  is 
all  the  measures,  and  there  can  be  no  product  but  what  is 
just  set  down.  No  parity  of  reason  can  infer  any  thing 
else ;  because  there  is  no  reason  but  the  will  of  God,  to 
which  nothino-  can  be  equal,  because  his  will  can  be  but 
one."     Ductor  Duh.  B.  2.  ch.  3.  §  18. 

4.     The  law  ,of  a  positive  institution  must  be  so  plain 


14  ESSAYS    ON    BAPTISM. 

and  explicit,  as  to  stand  in  no  ueed  of  any  other  assistance 
to  understand  it,  but  the  mere  letter  of  the  law.  As  a  rule 
must  be  straight,  not  bent  or  crooked,  if  we  would  draw 
direct  lines  by  it,  so  must  laws  be  plain,  and  expressed 
in  words,  whose  signification  is  well  understood,  for 
they  are  for  the  direction  of  the  common  people  as  well 
as  for  the  learned.  They  must  be  as  the  words  of  a  fa- 
ther to  his  family.  Hence,  our  Pedobaptist  brethren,  in 
their  arguments  against  popish  traditions  and  superstitions, 
consider  it  not  only  necessary  that  a  positive  law  should 
he  plain,  but  nothing  less  than  blasphemy  to  suppose,  that 
either  Christ,  or  his  Apostles,  delivered  their  mind  in  words 
or  expressions  that  are  ambiguous,  or  cannot  easily  be  un- 
derstood. I  will  not  multiply  quotations,  but  select  only  a 
few. 

"The  term  Institution''  says  Dr.  Goodman,  ''implies 
a  setting  up  de  novo,  or  the  appointing  that  to  become  a 
duty,  which  was  not  knowable  ;  or,  at  least,  not  known  to 
be  so,  before  it  became  so  appointed.  For  this  word.  In- 
stitution, is  that,  which  we  use  to  express  a  positive  com- 
mand by,  in  opposition  to  that,  which  is  moral  in  the 
strictest  sense,  and  of  natural  obligation.  Now,  it  is  very 
evident,  that  all  things  of  this  nature  ought  to  be  appointed 
veri/  plainly  and  expressly,  or  else  they  can  carry  no  obli- 
gation with  them  :  for,  seeing  the  whole  reason  of  their 
becoming  matter  of  law,  or  duty,  lies  in  the  will  of  the  le- 
gislator;  if  that  be  not  plainly  discovered,  they  cannot  be 
said  to  be  instituted,  and  so  there  can  be  no  obligation  to 
observe  them  ;  because  ivlicre  there  is  no  laic,  there  caji  be 
no  transgression ;  and  a  law  is  no  law,  in  effect,  which  is 
not  sufficiently  promulgated."  Prcser.  against  Popery. 
Title  8.  p.  7. 

Baron  Montesquieu  observes :  "  The  style  (of  laws) 
should  be  plain  and  simple ;  a  direct  expression  being  al- 
ways better  understood  than  an  indirect  one — it  is  an  es- 
sential article,  that  the  words  of  the  laws  should  (be  adapt- 
ed to)  excite  in  every  body  the  same  ideas.  The  laws 
ought  not  be  subtile ;  they  are  designed  for  people  of  com- 
mon understanding,  not  as  an  art  of  logic,  but  as  the  plain 
reason  of  a  father  to  a  family."  Spirit  of  Laws,  B.  29. 
ch.  16. 

Mr.  Benjamin  Bennet :  "  'Tis  a  reproach  to  the  Law- 
giver, blasphemy  against  him,  to  suppose  that  any  of  his 


ESSAYS    ON    BAPTISM.  15 

upright  sincere  subjects  cannot  find  out  the  meaning  of 
his  laws,  with  all  their  care  and  diligence,  even  in  the  ne- 
cessary essential  points  of  their  faith  and  obedience." 
Irenicum,  p.  60. 

Mr.  Bradbury  :  ''The  words  (of  our  Lord,  Matt,  xxviii. 
19.)  ought  to  be  taken  in  their  plain  and  natural  sense, 
because  they  are  a  lasting  form  to  the  end  of  time.  For 
Christ  to  give  us  expressions,  that  people  cannot  under- 
stand, would  be  only  to  abuse  them.  'Tis  unworthy  of 
Him,  who  is  the  light  of  the  world,  in  whose  mouth  there 
was  no  guile.  (Such)  is  the  plain  and  natural  sense  of  the 
words ;  and,  therefore,  to  twine  and  torture  them  with 
conjectures  and  maybe's,  is  making  Christ,  not  a  teacher, 
but  a  barbarian,  by  not  uttering  words,  that  are  easy  to 
be  understood."     Duty  and  Doct.  of  B apt.  pp.  150.  173. 

Bishop  Taylor  remarks  :  "  It  is  certain  God  put  no  dis- 
guises upon  his  own  commandments,  and  the  words  are 
meant  plainly  and  heartily ;  and  the  further  you  remove 
from  their  jf?rs#  sense,  the  more  you  have  lost  the  purpose 
of  your  rule."     Ductor  Dubitant,  B.  1.  ch.  1.  p.  26. 

From  the  preceding  observations  we  make  the  following 
remark . 

5.  None  but  the  Lawgiver  himself  has  a  right  to  al- 
ter a  }X)sitive  institution.  Nothing  is  more  common  than 
fbr  Protestant  Pedobaptists  to  urge  the  necessity  of  adher- 
ing, strictly  adhering,  to  the  original  institution,  in  admi- 
nistering the  holy  Supper  ;  and,  which  is  common  to  every 
positive  institution  of  true  religion,  the  absurdity  and 
iniquity  of  departing  from  it,  on  account  of  any  supposed 
inconvenience.  Thus  Dr.  Clarke  :  "  In  things  of  exter- 
nal appointment,  and  mere  positive  institutions,  where  we 
cannot,  as  in  matters  of  natural  and  moral  duty,  argue  con- 
cerning the  natural  reason  and  ground  of  the  obligation, 
and  the  original  necessity  of  the  thing  itself;  we  have  no- 
thing to  do  but  to  obey  the  positive  command.  God  is  infi- 
nitely better  able  than  we,  to  judge  of  the  propriety  and  use- 
fulness of  the  things  he  institutes ;  and  it  becomes  us  to 
obey  with  humility  and  reverence."  Eipos.  Church  Cat. 
p.  305. 

*'  The  command  of  Christ,"  says  the  judicious  Turret- 
tin,  "ought  not  to  be  violated  under  any  pretence  what- 
ever ;  and  in  what  way  soever  the  thing  signified  may  be 


16  ESSAYS    ON    BAPTISM. 

received,  the  sicnj^  nppoiiited  by  CJirist,  is  always  to  be 
retained.-'     Lnrlihrl.  Lor.  19.  UiKc-t.  '.r>.  <\  ^'i. 

Tlic  learned  Mi:  JlcicJcggrr  ob^rcrvcs :  "  There  is  in 
the  church  no  more  power  of  clianginc^  the  rites  of  4he 
Sacraments  appoiiitcd  by  Cln-ist,  than  tliere  is  power  of 
changin.'^  Jiis  \^  ord  or  law.  For  as  his  word  contains  a 
sign  audible,  so  tho<;C  rites  contain  a  visible  sign  of  his 
divine  will."     See  Dr.  I)e  Veil  on  Acts,  viii.  3S. 

"  All  reasonijig  upon  this  head,"  says  Bishop  Bitrnct, 
*' is  an  argaing  against  the  institution;  as  if  Clirist  and 
his  Apostles  had  not  well  enoiigh  considered  it,  but  that 
twelve  hundred  years  after  them,  a  consequence  should  be 
observed,  that  till  tlicn  had  not  been  tliought  of,  which 
made  it  reasonable  to  alter  the  manner  of  it.  He,  who  in- 
stituted it,  knew  best  whtit  was  most  fitting  and  most  rea- 
sonable;  and  ^'\C  must  choose  ratlicrNto  acquiesce  in  his 
commands,  than  in  our  OAvn  reasoniii'j's."     lj.q)os.  GO  Ai^t. 

p.  i'3(;. 

Buddcns  declares  :  ''  God  had  tlie  wisest  reasons,  why 
he  would  liave  an  appointment  administered  in  this  or  the 
other  manner.  It  is  not  lawful,  therefore,  for  men  to  alter 
any  thing,  or  to  mutdate  the  appoJotinent.  Thus  the  Sa- 
craments are  to  be  used,  not  according  to  our  own  plea- 
sure, but  in  the  manner  a]^pointcd  by  Cod."  Imlltut. 
Thcol  3foral  p.  1.  c.  5.  §  IS.  p.  ^1  c.  2.  §  oO.  Gerhardus 
says:  "  Seeing  tliat  a  Sacram.ent  depends  entirely  on  the 
appointment  of  God,  wlieji  we  do  not  what  God  has  ap- 
pointed, it  certainly  will  not  be  a  Sacrament."  Loc. 
Thcol.  tom.  4.  do  Sacram.  §  5fi. 

6.  Nothing  must  be  added  to,  or  taken  from,  a  po- 
sitive institution.  Tliis  remark  is  abundantly  confirmed 
by  our  Pedobaptist  brethren.  We  are  repeatedly  told, 
that  no  man,  nor  council  of  men,  lias  a  right  to  add  any 
thing  to  the  appointed  worship  of  God ;  for  the  Lord 
Jesus  Christ  is  very  jealous  of  his  honor.  Thus  the  great 
and  pious  Dr.  Given  :  ''  That  principle,  that  the  Church 
hathpower  to  institute  and  (ippoiut  (inij  thiii^^  or  ceremony 
belonging  to  the  wor.<hij)  of  Cod,  cither  as' to  matter  or 
to  manner,  beyond  the  orderly  ol)servance  of  such  circum- 
stances as  necessarily  attend  such  ordinances  as  Christ 
himself  has  instituted,  lies  at  the  bottom  of  all  the  horrible 
superstition  and  wars,  that  have  for  so  long  a  season  spread 
themselves  over  the  face  of  the  christian  world ;  and  it  is 


ESSAYS    ON    BAPTISM,  17 

the  design  of  a  great  part  of  the  Revelation  (of  John)  to 
make  a  discovery  of  this  truth,"  Cominun.  with  God,  P. 
2.  ch.  5.  p.  169.  Memorable  are  the  words  of  Arclu  Hall: 
**  God  will  bless  nothing  but  his  own  Institutions.  The 
inventions  of  men,  in  serving  God,  are  as  unprofitable,  as 
they  are  wicked  and  presumptuous.  Deut.  xii.  31,  32. 
We  cannot  think  God  will  honor  the  inventions  of  men, 
however  they  may  be  dignified  with  the  specious  names  of 
useful,  decent,  agreeable,  or  prudent  contrivances ;  yet  if 
they  are  an  addition  to  his  system,  will  he  not  say,  who 
has  required  these  things  at  your  hands  V  View  of  Gos- 
pel Church,  pp.  33.  82.  Another  learned  Pedobaptist,  writ- 
ing against  popery,  justly  observes  :  '^  We  deny  that  there 
are  any  accidental  parts  of  instituted  worship :  for,  if  in- 
stituted, (i,  €.  commanded  by  Christ)  it  cannot  be  acci- 
dental ;  (i.  e.  left  to  our  liberty,  as  what  may  or  may  not  be 
done  without  sin,)  if  accidental,  it  may  be  a  part  of  some- 
thing else,  but  of  the  instituted  worship  of  Christ  it  cannot 
be, — Circumstances  of  worship  (as  such)  undetermined  by 
the  Lord,  to  be  appointed  by  men,  we  deny. — These  cir- 
cumstances are  such  as,  vv'ithout  which  the  worship  is  per- 
fect, or  it  is  not.  If  the  Jirst,  we  need  them  not ;  they  are 
vain,  fruitless,  we  having  without  them  a  perfect  worship. 
If  the  second,  the  worship  God  has  commanded,  as  it  comes 
out  of  his  hands,  without  human  additaments,  is  imper- 
fect, but  this  is  little  less  than  blasphemy.  To  assert,  it  is 
lawful  to  conform  to  any  part  of  instituted  worship,  with- 
out warrant  from  the  Scripture,  reflects  sadly  upon  the 
wisdom  and  faithfulness  of  Christ.  For,  either  he  was 
not  wise  enough  to  foresee  that  such  a  part  of  worship 
was,  or  would  be  requisite  ;  or,  had  not  faithfulness  enough 
to  reveal  it :  though  the  Scripture  compares  him  to  Moses, 
for  faithfulness,  who  revealed  the  whole  will  of  God,  to 
the  making  of  a  pin  in  the  Tabernacle."  Jeruhbaal,  ch. 
2.  p.  154.  Our  next  remark,  arising  from  the  preceding 
observations,  is, 

7.  That  it  is  highly  criminal  to  neglect  or  slight  a  posi- 
tive institution. 

This  is  strenuously  maintained  by  our  pedobaptist 
brethren.  Thus  the  pious  Bishop  Taylor:  "  The  positive 
laws  of  Jesus  Christ  cannot  be  dispensed  with  by  any  hu- 
man power  :  all  laws  given  by  Christ  are  now  made  for  ever 
to  be  obligatory.     Ductor  Dub.  B.  2,  ch.  3,  p.  334.     Doc- 


18  ESSAYS  ON  BAPTISM. 

tor  Watei'land,  the  great  champion  for  truth,  saith  :  "  Posi- 
tive duties  stand  upon  moral  foot :  to  obey  God  in  whatso- 
ever he  commands,  is  t|ie  first  moral  law,  and  the  funda- 
mental principle  of  all  morality.  The  reason  of  things, 
and  the  relation  we  bear  to  God,  require  that  God  should 
be  obeyed  in  matters  otherwise  indifferent :  and  such  obe- 
dience is  morcd,  and  the  opposite  disobedience  immoral; 
positives  J  therefore,  while  under  precept,  cannot  be  slight- 
ed without  slighting  morals  also.  In  short,  positive  laws, 
as  soon  as  enacted,  become  part  of  moral  law ;  because, 
as  I  said,  universal  obedience  to  God's  commands  is  the 
first  moral  law  into  which  all  laws  resolve.  Whenever 
positive  duties  are  so  performed  as  to  become  true  obe- 
dience, they  are  as  valuable  in  God's  sight  as  any  moral 
performances  whatever,  because  obeying  God's  voice  is 
all  in  all.  Obedience  was  the  thing  insisted  upon  with 
Adam,  with  Abraham,  with  Saul,  and  with  many  others, 
in  positive  instances ;  and  God  laid  as  great  a  stress  upon 
obedience  there  as  in  any  moral  instances  whatever.  To 
conclude,  then,  moral  performances,  without  the  obe- 
dience of  the  heart,  are  nothing ;  and  positive  perform- 
ances without  the  like  obedience,  are  nothing,  but  the  sin- 
cere obeying  of  God's  voice  in  both,  is  true  religion  and 
true  morality .'''  Scripture  Vindicated,  part  3,  pp.  37.  71. 
The  just  reasoning  of  Mr.  Wadsworth  on  the  Lord's 
Supper,  applies  with  equal  force  to  any  other  positive  in- 
stitution. "  Some  may  say,"  he  observes,  "  sure  God  will 
not  he  so  much  concerned  ivith  a  failure  in  sd  small  apunc' 
tilio  as  a  ceremony.  True  it  (the  Lord's  Supper)  is  a  ce- 
remony, but  it  is  such  a  one  that  beareth  the  stamp  of  the 
authority  of  the  Lord  Jesus.  If  he  appoints  it,  will  you 
.-liorht  it,  and  say,  it  is  but  a  ceremony  ?  It  is  but  a  cere- 
mony ;  but  you  are  greatly  mistaken,  if  you  think  that, 
therefore,  there  is  no  danger  to  neglect  it.  What  was  the 
tree  of  knowledge  of  good  and  evit  but  a  ceremony?  Yet 
for  disobedience  in  eating  thereof,  do  you  not  know  and 
feel  what  wrath  it  hath  brought  on  the  whole  race  of  man- 
kind? And  tell  me,  was  circumcision  any  more  than  a 
ceremony  ?  Yet  it  had  almost  cost  Moses  his  life  for  neg- 
lecting to  circumcise  his  son ;  for  the  angel  stood  ready 
with  his  sword  to  slay  him,  if  he  had  not  prevented  it  by 
his  obedience.  Exod.  iv.  24,  26.  So  for  the  Lord's  Sup- 
per, as  much  a  ceremony  as  it  is,  yet,  for  the  abuse  of  it. 


ESSAYS  ON  BAPTISM.  19 

some  of  the  church  (at  Corinth)  were  sick  and  weak, 
others  fell  asleep,  /.  c.  died:  and  if  God  did  so  severely 
punish  the  abuse,  how  think  ye  to  escape,  th?it pj^esitmjJtU' 
ousit/ neglect  the  use  thereof  2  But  lam  regenerate  and 
become  a  new  creature;  I  do  not  fear  that  God  will  cast  ?nc 
away  for  the  disuse  of  a  ceremony. 

"  Is  this  the  reasoning  of  one  regenerate  1  Surely  thou 
dost  not  understand  what  regeneration  meaneth.  Is  it 
not  the  same  with  being  horn  of  God?  And  what  is  it 
to  be  obedient  to  the  Father,  but  to  do  as  he  commandeth  ? 
And  has  he  not  commanded  you,  by  his  Son,  to  remember 
your  Saviour  in  this  Supper  ?  Yv  hen  you  have  considered 
this,  then  tell  me  what  you  think  of  this  kind  of  reasoning. 
/  am  a  child  of  God,  therefore  I  will  presume  to  disobey 
him.  He  bids  me  remember  Jesus  in  this  Supper,  and  1  will 
not.  Methinks  thou  blushest  at  the  very  mentioning  of  it. 
And  what  if  he  should  not  cast  thee  quite  off  for  this  neg- 
lect ?  yet  thou  hast  no  reason  to  think,  but  that  either 
outwardly  or  inwardly,  or  both,  he  will  scourge  thee  for 
this  sin  before  thou  diest."  Supplem..  to  3Ior?i.  Exerc. 
Cripplegate,  p.  243.     I  will  add  but  one  testimony  more. 

Dr.  Gerard  reasons  thus:  "A  total  disregard  to  the 
positive  and  external  duties  of  religion,  or  a  very  great  neg- 
lect of  them,  is  justly  reckoned  more  blameable,  and  a 
stronger  evidence  of  an  unprincipled  character,  than  even 
some  transgressions  of  moral  obligation.  Even  particular 
positive  precepts,  as  soon  as  they  are  given  by  God,  have 
something  moral  in  their  nature.  Suppose  the  rites  which 
are  enjoined  by  them  perfectly  indifferent  before  tliey 
were  enjoined ;  yet,  from  that  moment,  they  cease  to  be 
indifferent.  The  divine  authority  is  interposed  for  the 
observance  of  them.  To  neglect  them  is  no  longer  to 
forbear  an  indifferent  action  ;  or  to  do  a  thing  in  one 
way  rather  than  another,  which  has  naturally  no  greater 
propriety  :  it  is  very  different ;  it  is  to  disobey  God ;  it  is 
to  despise  his  authority ;  it  is  to  resist  his  will.  Can  any 
man  believe  a  God,  and  not  acknowledge  that  disobe- 
dience to  him  and  contempt  of  his  authority  is  immorcd, 
and  far  from  the  least  heinous  species  of  immorality  V 
Sermons,  vol.  I,  page  312. 

8,  Nor  will  a  wilful  or  voluntary  ignorance  in  the 
least  diminish  the  crime  of  neglecting  a  positive  institu- 
tion.    **  The  criminal  cause,"  says  the  eloquent  and  pro- 


20 


ESSAYS  ON  BAPTISM. 


found  Dr.  Grosvenor,  "  of  not  seeing  the  evidence  of  such 
appointments,  are,  in  this  case,  as  in  many  other  cases, 
non-inquiry,  laziness,  prejudice,  lust,  pride  and  passion. 
That  an  ignorance  owing  to  these  causes,  cannot  be  plead- 
ed for  a  neglect  of  any  of  God's  appointments,  is  so  much 
the  general  sense  of  all  casuists,  that  I  shall  only  add  here 
that  it  is  at  every  man's  peril^  liow  he  comes  not  to  knoic  the 
will  of  God,  as  ivell  as  not  to  do  it.  We  must  look  to  it 
how  we  came  not  to  see  the  appointment,  and  must  answer 
that  to  God  and  our  own  conscience.  It  is  not  enough  to 
ii^Y,  Lord,  I  did  not  know  it  ivas  appointed;  when  the  an- 
swer may  justly  be,  you  never  inquired  into  the  matter ; 
you  never  allowed  yourself  to  think  of  it;  or  if  you  did, 
you  resolved  in  your  mind  that  you  would  not  he  convinced. 
You  made  the  most  of  every  cavil,  but  never  minded  the 
solution  to  any  of  your  ohjectionsy  Moral  obligation  to 
the  positive  oppointip.ents  in  religion. 

9.  Dear  Reader,  I  have  now,  in  as  brief  a  manner  as 
possible,  and  rather  in  the  very  words  of  our  Pedobaptist 
brethren  than  in  any  other  way,  stated  the  difference  be- 
tween the  nature  of  a  positive  and  a  moral  law ;  and  shown 
that  the  authority  of  the  lawgiver  is  the  sole  ground,  and 
the  words  of  the  institution  the  only  rule,  of  our  obedience  ; 
and  that  from  thence  it  follows,  that  the  rule  or  words  of 
the  institution  must  be  plain,  clear  and  explicit.  I  have 
interspersed  a  few  remarks,  and  shall  now  sum  up  the 
whole  in  the  few  propositions  of  that  dispassionate  and 
powerful  reasoner.  Bishop  Hoadly,  a  zealous  Pedobaptist. 

"I.  The  partaking  of  the  Lord's  Supper"  (and  which 
is  equally  applicable  to  the  ordinance  of  baptism)  "  is  not 
a  duty  of  itself,  or  a  duty  apparent  to  us  from  the  nature 
of  things ;  but  a  duty  made  such  to  cliiistians  by  the  posi- 
tive institution  of  Jesus  Christ. 

"  II.  All  positive  duties,  or  duties  made  such  by  insti- 
tution alone,  depend  entirely  on  the  will  and  declaration 
of  the  person  who  institutes  or  ordains  them,  with  respect 
to  the  real  design  and  end  of  them,  and,  consequently,  to 
the  due  manner  of  performing  them.  For,  there  being  no 
other  foundation  for  them  with  regard  to  us,  but  the  will  of 
the  institutor,  this  will  must,  of  necessity,  be  our  sole  direc- 
tion, both  as  to  our  understanding  their  true  intent,  and 
practising  them  accordingly ;  because  we  can  have  na 
other  direction  iu  this  sort  of  duties^  unless  we  will  hava 


ESSAYS  ON  BAPTISM.  21 

recourse  to  mere  invention,  wliich  makes  them  our  own 
institutions,  and  not  the  institutions  of  those  who  first  ap- 
pointed them. 

"  III.  It  is  plain,  therefore,  that  the  nature,  the  design 
and  the  due  manner  of  the  Lord's  Supper,  must,  of  neces- 
sity, depend  upon  what  Jesus  Christ,  who  instituted  it, 
hath  declared  about  it. 

*^  IV.  It  cannot  be  doubted,  that  he  himself  sufficiently 
declared  to  his  first  and  immediate  followers,  the  whole  of 
what  he  designed  should  be  understood  by  it,  or  implied 
in  it.  For,  this  being  a  positive  institution,  depending  en- 
tirely upon  his  will,  and  not  designed  to  contain  any 
thing  in  it,  but  what  he  himself  should  please  to  affix  to  it, 
it  must  follow  that  he  declared  his  mind  about  it  fully  and 
plainly ;  because,  otherwise,  he  must  be  supposed  to  insti- 
tute a  duty,  of  which  no  one  could  have  any  notion,  with- 
out his  institution  ;  and,  at  the  same  time,  not  to  instruct 
his  followers  sufficiently  what  that  duty  was  to  be. 

"  V.  It  is  of  small  importance,  therefore,  to  christians  to 
know  what  the  many  writers  upon  this  subject,  since  the 
time  of  the  Evangelists  and  Apostles,  have  affirmed  ; 
much  less  can  it  be  the  duty  of  christians  to  be  guided  by 
what  any  persons,  by  their  own  authority,  or  from  their 
own  imaginations,  may  teach  concerning  this  duty.  The 
reason  is  plain ;  because  in  the  matter  of  an  instituted 
duty,  (or  a  duty  made  so  by  the  positive  will  of  any  per- 
son,) no  one  can  be  a  judge,  but  the  institutor  himself,  of 
what  he  designed  should  be  contained  in  it;  and  because, 
supposing  him  not  to  have  spoken  his  mind  plainly  about 
it,  it  is  impossible  that  any  other  person  (to  whom  the  in- 
stitutor himself  never  revealed  his  design)  should  make 
up  that  defect.  All  that  is  added,  therefore,  to  Christ's 
institution,  as  a  necessary  part  of  it,  ought  to  be  esteemed 
only  as  the  invention  of  those  who  add  to  it :  and  the  more 
there  is  added,  (let  it  be  done  with  never  so  much  solemni- 
ty, and  never  so  great  pretences  to  authority,)  the  less 
there  is  remaining  of  the  simplicity  of  the  institution  as 
Christ  himself  left  it. 

"  VI.  The  passages  in  the  New  Testament,  which  re- 
late to  this  duty,  and  they  alone,  are  the  original  accounts 
of  the  nature  and  end  of  this  institution ;  and  the  only  au- 
thentic declarations  upon  which  we  of  later  ages  can  safe- 
iv  depend."  Works,  vol.  3,  p.  845,  &lq,. 
2* 


22  ESSAY  ON  BAPTISM. 

10.  I  have  now  finished  the  first  Essay  on  Baptism 
The  reader  will  probably  say,  and  what  has  it  to  do  with 
baptism  1  The  subject  is  scarcely  mentioned  in  it.  True  : 
Neither  may  the  building  be  seen  as  yet,  although  the 
foundation  may  have  been  laid  with  much  care,  labor  and 
expense.  Still  it  is  the  foundation  which  supports  the 
whole  structure.  The  principles  contained  in  this  Essay 
are  the  foundation  of  the  following  Essays.  And  as  these 
principles  are  recognized  by  the  most  eminent  protestant 
authors  as  legitimate,  and  used  by  them  as  the  most  suc- 
cessful weapons  in  exploding  the  superstitions  of  popery, 
they  will  be  revered  by  their  successors.  I  shall,  there- 
fore, frequently  refer  to  the  observations  and  remarks  of 
this  Essay,  and  the  reader  is  affectionately  desired  to  keep 
them  in  mind;  and  may  the  Great  Head  of  the  church 
write  them  upon  our  hearts,  and  make  th^m  the  rule  in  all 
our  religious  exercises,  until  we  shall  worship  him  in  the 
heavenly  Jerusalem  in  the  beauty  of  holiness. 


ESSAY  II. 

Believers  the  only  Subjects  of  Baptism. 

Dear  Reader  :  The  object  of  this  second  Essay  is  to 
shew,  that  Infants  are  not  proper  subjects  of  Baptism. 

This,  I  believe,  will  appear  evident  from  the  following 
considerations :  Every  religious  observance,  not  sanction- 
ed by  divine  precept,  or  Scripture  example,  is  unlawful 
and  displeasing  to  God  ;  sacred  Scripture  affords  neither 
preeept  nor  example,  for  Infant  Baptism ;  therefore,  In- 
fant Baptism  is  unlawful,  and  displeasing  to  God. 

1,  With  respect  to  the  first  proposition,  viz.  that 
every  religious  observance  not  sanctioned  by  divine  pre- 
cept, or  Scripture  example,  is  unlawful,  and  displeasing  to 
God,  few  of  my  readers,  I  suppose,  will  have  any  objec- 
tion. That  the  sacred  Scriptures  are  the  only  rule  of 
doctrine  and  worship,  was  the  grand  principle  of  the  re- 
formation ;  and  Protestants  of  all  denominations  have,  in 
theory,  adopted  the  just  and  excellent  maxim,  *'  The  Bible 
only  is  the  religion  of  Protestants.'*^     In  addition  to  what 


ESSAYS    ON    BAPTISM.  23 

has  already  been  stated  in  the  preceding  Essay,  (C.)  I 
will  quote  from  a  few  more  of  our  learned  and  pious  Pedo- 
baptist  divines.  Dr.  Oioen  has  assured  us  :  "  That  divine 
Revelation  is  the  only  foundation,  the  only  rule,  and  the 
only  law,  of  all  religious  worship  that  is  pleasing  to  God, 
or  accepted  by  him;"  and  that,  "when  once  a  person 
maintains  it  allowable  to  pass  over  the  limits  of  the  divine 
command,  there  is  nothing  to  hinder  him  from  running 
the  most  extravagant  length."  Theol.  L.  4.  Dig.  3.  §  8. 
L.  5.  C.  15.  §  2.  Exp.  Heb.  Vol.  2.  pp.  68,  133. 

Bishop  Hophin  says:  "  We  ought  not  to  worship  God 
with  any  other  external  worship,  than  what  himself  has 
commanded  and  appointed  us  in  His  Holy  Word.  The 
Scripture  has  set  us  our  bounds  for  worship,  to  which  we 
must  not  add,  and  from  which  we  ought  not  to  diminish  ; 
for,  whosoever  does  either  the  one  or  the  other,  must  needs 
accuse  the  rule,  either  of  defect  in  things  necessary,  or  of 
superfluity  in  things  unnecessary  ;  which  is  an  high  affront 
to  the  wisdom  of  God,  who,  as  He  is  the  object,  so  is  the 
prescriber,  of  all  that  worship,  which  he  will  accept  and 
reward."      Works,  p.  107. 

Another  learned  Pedobaptist  informs  us :  ''  That  no- 
thing is  lawful  in  the  worship  of  God,  but  what  we  have 
precept  or  precedent  for  ;  which  whoso  denies,  opens  a 
door  for  all  idolatry  and  superstition,  and  will- worship  in 
the  world."     Mr.  Collins,  in  Jerubbaal,  p.  487. 

Again  we  are  told,  that  "  Will-worship  was  always  con- 
demned of  God  ;  and  that  it  is  profane  to  present  to  God 
what  he  does  not  require,  or  to  perform  worship,  which  he 
did  not  appoint."  Christ.  Schotanus,  apud  Lomeierum, 
de  vet.  Gent.  Lust.  Cap.  14. 

Mr.  Marshall  expresses  his  **  astonishment,  that  ever 
mortal  man  should  dare,  in  God's  worship,  to  meddle  any 
farther  than  tne  Lord  himself  has  commanded."  In  Je- 
rubbaal, p.  484. 

The  words  of  the  eminently  pious  3Ir.  Baxter  shall  close 
this  particular.  **  What  man,"  says  he,  "  dare  go  in  a 
way,  which  has  neither  precept  nor  example  to  warrant  it, 
from  a  way,  that  has  a  full  current  of  both? — Who  knows 
what  will  please  God  but  himself?  and  has  he  not  told  us 
what  he  expects  from  us  ?  Can  that  be  obedience,  which 
has  no  command  for  it  ?  Is  not  this  to  supererogate,  and 
to  be  righteous  overmuch  ?  Is  not  this  also  to  accuse 
God's  ordinances  of  insufficiency,  as  well  as  his  word  ;  as 


24  ESSAYS    ON    BAPTISM. 

if  they  were  not  sufficient  either  to  please  him  or  help  our 
own  graces  ?  Oh,  the  pride  of  man's  heart,  that  instead 
of  being  a  law-obeyer,  will  be  a  law-maker  !  For  my  part, 
I  will  not  fear  that  God  will  be  angry  with  me  for  doing  no 
more  than  He  has  commanded  me,  and  for  sticking  close  to 
the  rule  of  His  word,  in  matter  of  worship,  but  I  should 
tremble  to  add  or  diminishJ*^  Plain  Scrip.  Proof,  p.  24, 
303. 

Thus,  you  perceive,  dear  Reader,  from  these  testimo- 
nies, and  many  more  might  have  been  quoted,  all  from 
eminently  learned  and  pious  Pedobaptists,  that  every  reli- 
gious practice,  without  divine  precept,  or  Scripture  exam- 
ple, is  unlawful,  and  displeasing  to  God. 

I  proceed  to  shew  next, 

2.  That  sacred  Scripture  contains  neither  precept  for, 
nor  example  of.  Infant  Baptism. 

Our  authority  for  baptizing  is  the  Command  of  our  bless- 
ed Lord  and  Saviour,  in  his  commission  to  his  Apostles, 
which  the  Evangelist,  Matt.  ch.  xxviii.  19,  20.  thus  re- 
corded:  *'Go  ye,  therefore,  and  teach  all  nations,  baptiz- 
ing them  into  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost :  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you ;  and,  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world."*  The  Evan- 
gelist Mark,  being  much  shorter  in  all  his  narrations,  has 
thus  related  it,  ch.  xvi.  15,  16.  "  Go  ye  into  all  the  world, 
and  preach  the  Gospel  to  every  creature  ;  he  that  believeth 
and  is  baptized,  shall  be  saved ;  but  he  that  believeth  not, 
shall  be  damned." 

Hence  it  is  very  evident,  that  all  those  to  be  baptized 
nwiBiJirsthe  instructed,  believe,  and  become  disciples; 
and  to  baptize  any  other  into  the  name  of  God,  would  be 
unwarrantable  presumption  ;  and  we  might  expect  a  reproof 
similar  to  that  which  God  gave  to  the  children  of  Israel, 


*  I  use  th©  word  into,  instead  of  the  word  in  as  in  the  English  ver- 
sion, both  because  it  is  a  better  translation  of  the  Greek  word  «<? 
(eis),  and  better  suits  the  meaning  of  the  baptismal  formula,  which 
signifies  the  adoption  of  the  baptized  believer  into  the  family  of  God, 
by  the  appropriation  of  the  holy  name  of  th«  Head  lo  the  members. 
Dr.  Dwight  and  other  learned  men  have  done  the  same. 

Disciples  are  said  to  be  baptized  into  Jesus  Christ,  and  into  the 
name  of  Jesus  Christ,  to  signify  their  recognition  as  disciples.  In  Rom. 
vi.  3,  the  word  eis  is  translated  into.  "  Know  ye  not,  that  so  many 
of  us  as  were  baptized  into  Jesus  Christ,  were  baptized,  &c." 


ESSAYS    ON    BAPTISM. 


23 


saying,  "  When  ye  come  to  appear  before  me,  who  has 
required  this  at  your  hand,  to  tread  my  courts  ?  bring  no 
more  vain  oblations ;  incense  is  an  abomination  unto  me." 
Isa.  i.  12,  13.  Neither  does  the  New  Testament  furnish 
us  with  the  example  of  any  others  but  believers.  Among 
the  vast  multitude  that  came  to  John,  he  would  baptize 
none  but  those,  that  brought  forth  fruits  meet  for  repent- 
ance. 

No  mention  is  made  of  any  infants  or  children  being 
brought  to  him,  or  baptized  by  him.  Nor  do  we  hear  of 
a  child  being  baptized  by  the  disciples  of  Christ,  though 
they  baptized  more  people  than  John;  and  among  the 
three  thousand  baptized  on  the  day  of  Pentecost,  we  find 
none  but  those  that  were  '*  pricked  in  the  heart,  and  said 
men  and  brethren,  what  shall  we  do  ?"  "  Peter  said  unto 
them,  repent,  and  be  baptized."  Surely,  this  is  not  the 
exercise  of  infants  or  children.  Nor  is  there  a  single  in- 
stance of  the  Baptism  of  an  Infant,  in  all  the  accounts  of 
the  Baptisms  administered  by  the  Apostles.  0)ie  such  ex- 
aniple  of  the  inspired  Apostles,  would  be  regarded  as  much 
as  the  command  of  our  Lord  and  Saviour ;  but  in  vain  do 
we  search  the  New  Testament  for  it.  They  invariably 
required  faith  in  Christ,  before  they  administered  this  sa- 
cred ordinance.  Those  baptized  on  the  day  of  Pentecost 
(as  we  have  just  mentioned)  were  such  as  were  convinced 
of  sin,  and  "gladly  received  the  Word."  Acts  ii.  41.  The 
Samaritans  were  me7i  and  iDomen,  who  believed.  Acts  viii. 
12.  The  eunuch  professed  his  faith,  that  Jesus  Christ  is 
the  Son  of  God.  Acts  viii.  36 — 38.  Saul  was  baptized  by 
Ananias,  not  only  as  an  adult,  but  by  the  express  com- 
mand of  Christ,  who  assured  him,  that  Saul  was  a  chosen 
vessel  and  a  praying  soul.     Acts  ix.  11.  15. 

Dear  Reader,  I  most  affectionately  entreat  you  seriously 
and  candidly  to  examine  the  account  of  every  baptism 
mentioned  in  the  New  Testament ;  and,  I  am  confident, 
you  will  clearly  perceive,  that  the  subjects  are  characteriz- 
ed as  adults  and  believers.  They  are  either  called  disci- 
ples, or  such  as  have  believed,  or  had  received  the  Holy 
Ghost,  or  spake  with  tongues  and  prophesied,^  or  were  men 
and  women,  &lc.  &lc.  Yea,  many  of  our  most  eminent 
Pedobaptist  brethren  have  confessed,  that  neither  precept 
nor  example  of  Infant  Baptism,  is  to  be  found  in  the  New 
Testament.     Let  us  hear  a  few  of  them. 


26  ESSAYS    ON    BAPTISM. 

Mr.  Cawdrey  :  "  The  Scriptures  are  not  clear,  that  In- 
fant Baptism  was  an  apostolical  practice.  We  have  not 
in  Scripture,  either  precept  or  example  of  children  bap- 
tized."    Mr.  Tombes\  Antipaedo  Baptism,  Part  2,  p.  84. 

Stapfcrus :  "  There  is  not  any  express  command  in  the 
Holy  Scriptures,  concerning  the  Baptism  of  Infants." — 
Theolog.  Polem.  cap.  3.  §  1647. 

Dr.  Wall:  ''Among  all  the  persons,  that  are  recorded 
as  baptized  by  the  Apostles,  there  is  no  express  mention 
of  any  infant — there  is  no  express  mention,  indeed,  of  any 
children  baptized  by  him,  i.  e.  John  the  Baptist."  Hist. 
Inf.  Bap.  Introduction,  p.  1.  55. 

Mr.  T.  Boston:  "  There  is  no  example  of  Baptism  re- 
corded in  the  Scriptures,  where  any  were  baptized,  but 
such  as  appeared  to  have  a  saving  interest  in  Christ." 
Works,  384. 

Luther :  "  It  cannot  be  proved  by  the  Sacred  Scrip- 
tures, that  Infant  Baptism  was  instituted  by  Christ,  or  be- 
gun by  the  first  Christians,  after  the  Apostles."  Inst.  R's. 
Vanity  of  Inf.  Bap.  Part  2.  p.  8. 

Fuller,  an  Episcopalian  Minister :  "  We  do  freely  con- 
fess, that  there  is  neither  express  precept,  nor  precedent, 
in  the  New  Testament  for  the  baptizing  of  Infants,"  Inf. 
Bap.  Advocated.,  p.  71. 

Cellarius:  *' Infant  Baptism  is  neither  commanded  in 
the  Sacred  Scripture,  nor  is  it  confirmed  by  Apostolic  ex- 
amples."    Apud  Sckyn.  Hist.  Mennonit.  p.  168. 

Samuel  Palmer:  "  There  is  nothing  in  the  words  of  the 
Institution,  nor  in  any  after  accounts  of  the  administration 
of  this  rite,  respecting  the  Baptism  of  Infants;  there  is  not 
a  single  precept  for,  nor  example  of  this  practice,  through 
the  whole  of  the  New  Testament."  Answer  to  Dr.  Priest' 
leyh  Address  on  the  Lord's  Sup.  p.  7, 

Limborch :  "  There  is  no  instance  that  can  be  pro- 
duced, from  whence  it  may  indisputably  be  inferred,  that 
any  child  was  baptized  by  the  Apostles.  The  necessity 
of  Infant  Baptism  was  never  asserted  by  any  Council  be- 
fore that  of  Carthage,  held  in  the  year  418,"  Comp. 
Syst,  Div.  B.  5.  C.  22.  Sec.  2. 

Dr.  Towerson:  "  That  which  seems  to  stick  much  with 
the  adversaries  of  Infant  Baptism,  and  is  accordingly 
urged  at  all  times  against  the  friends  or  asserters  of  it,  is, 
the  want  of  an  express  command,  or  direction,  for  the  ad" 


ESSAYS    ON    BAPTISM.  27 

ministering  of  Baptism  to  them.  Which  objection  seems 
to  be  the  more  reasonable,  because  Baptism,  as  well  as 
other  Sacraments,  receiving  all  its  force  from  Institution, 
they  may  seem  to  have  no  right  to,  or  benefit  by  it,  who 
appear  not  by  the  Institution  of  that  Sacrament  to  be  en- 
titled to  it ;  but  rather,  by  the  qualifications  it  requires,  to 
be  excluded  from  it."  Of  the  Sacram,  of  Bap.  Part  II. 
p.  349,  350. 

I  will  close  this  particular  also  with  the  words  of  that 
eminent  divine,  Mr.  Baxter:  "  If  there  can  be  no  exam- 
ple given  in  Scripture,  of  any  one  that  was  baptized  with- 
out the  profession  of  a  saving  faith,  nor  any  precept  given 
for  so  doing ;  then  must  we  not  baptize  any  without  it. 
But  the  antecedent  is  true  ;  therefore,  so  is  the  consequent. 
— In  a  word,  I  know  of  no  one  tvord  in  Scripture,  that 
gives  us  the  least  intimation  that  ever  man  was  baptized 
without  the  profession  of  a  saving  faith,  or  that  gives  the 
least  encouragement  to  baptize  any  upon  another'* s  faithP 
Disp.  of  Right  to  Sacr.  p.  149,  151. 

Seeing,  then,  from  Scripture  and  from  the  testimony  of 
so  many  Pedobaptists,  that  there  is  neither  precept  for,  nor 
example  of  Infant  Baptism  to  be  found  in  the  New  Testa- 
ment, let  me  ask,  dear  Reader,  whether  it  be  not  strange, 
yea,  absolutely  unaccountable,  that,  if  our  Lord  intended 
Infants  should  be  baptized,  and  if  they  were  actually  bap- 
tized by  the  Apostles,  it  should  not  be  so  much  as  once 
recorded.  And  the  entire  silence  of  the  inspired  writers 
on  this  head,  is  the  more  surprising,  because  they  were 
far  from  being  backward,  expressly  to  mention  children 
on  other  occasions  of  much  less  importance  to  the  purity 
of  christian  worship,  the  conduct  of  believing  parents,  and 
the  edification  of  our  Lord's  disciples.  See  Matt.  ii.  16. 
xiv.  21.  XV.  38.  xix.  13.  Mark  x.  13.  Luke  xviii.  15. 
Acts  vii.  19.  xxi.  5. 

3.  It  having  thus  been  proved,  that  every  religious 
practice,  unsanctioned  by  divine  precept,  or  Scripture  ex- 
ample, is  unlawful  and  displeasing  to  God ;  and  that  the 
sacred  Scriptures  contain  neither  precept  nor  example  for 
Infant  Baptism,  the  candid  reader  will  not  be  surprised 
that  I  came  to  the  conclusion,  that  Infant  Baptism  is  with- 
out a  warrant  from  Scripture,  and  cannot  be  but  displeas- 
ing to  God. 

Although  the  absence  of  Scripture  authority  is  argu- 
ment entire  and  satisfactory,  against  the  practice  of  Infant 


28  ESSAYS    ON    BAPTISM. 

Baptism,  I  think  it  proper  to  take  some  notice  of  the  his- 
tory of  Baptism,  in  the  early  ages  of  the  Christian  dispen- 
sation ;  since  certain  erroneous  statements  have  been  made 
by  some  modern  writers,  respecting  the  practice  of  those 
times.  The  reader's  attention  is,  therefore,  invited  to  the 
following  facts. 

4.  First.  History  records  numerous  instances  of  per- 
sons, children  of  pious  parents,  who  were  baptized  when 
adults^  which  would  certainly  not  have  been  the  case, 
had  infant  baptism  been  in  use.  Mr.  Lmoson  informs  us, 
''that  Augustine,  the  son  of  the  virtuous  Monica,  being 
instructed  in  the  faith,  was  not  baptized  till  about  the  thir- 
tieth year  of  his  age.  Ambrose,  born  of  christian  pa- 
rents, was  instructed  in  christian  principles,  but  remain- 
ed unbaptized  till  he  was  chosen  Bishop  of  Milan.  Je- 
rome, born  of  christian  parents,  was  baptized  when  about 
thirty  years  old.  Nectarius  was  made  Bishop  of  Con- 
stantinople before  he  was  baptized."  Mr.  Lawson  pro- 
ceeds to  remark  :  *'  It  seems  the  doctrine  of  Fidus  con- 
cerning dipping  or  sprinkling  children,  was  new,  and 
seemed  strange  to  Cyprian ;  seeing  he  could  not  ratify 
nor  confirm  the  same,  without  the  sentence  and  advice  of 
sixty-six  bishops.  Had  it  been  commanded  by  Christ, 
practised  by  the  Apostles,  and  continued  in  matter  and 
manner  to  Cyprian's  days,  there  had  not  been  a  necessity 
for  the  concourse  of  so  many  bishops  concerning  the 
same."     Baptismalogia,  pp.  75,  87. 

Bishop  Taylor  says,  "  St.  Ambrose,  St.  Hierom,  and  St. 
Austin,  were  born  of  christian  parents,  and  yet  not  bap- 
tized until  the  full  age  of  a  man  and  more."  In  Doctor 
WaWs  Hist.  Inf.  Bap.  p.  2,  ch.  2,  §  10. 

The  famous  Austin,  in  his  confessions,  having  said, 
*'  I  was  then  signed  with  the  sign  of  his  (Christ's)  cross, 
and  was  seasoned  with  his  salt,  so  soon  as  I  came  out  of 
my  mother's  womb,  who  greatly  trusted  in  thee,"  his 
translator.  Doctor  W.  Wats,  has  the  following  note  up- 
on it:  "this  was  the  practice  of  the  primitive  times, 
by  which  religious  parents  devoted  their  children  unto 
Christ,  long  before  their  baptism,  which,  in  those  days, 
v)as  deferred  till  they  were  able  to  answer  for  themselves,'*'' 
Austin's  Confes.  B.  1,  ch.  11,  p.  17. 

*'  Gregory  Nazianzen,  born  in  the  year  three  hundred 
and    eighteen,    whose  parents  were  christians,    and    his 


ESSAYS  ON  BAPTISM.  29 

father  a  bishop,  was  not  baptized  till  near  twenty-one  years 
of  age."     Du  Pin,  Cent.  4,  p.  159. 

Chrysostom,  also  born  of  christian  parents,  in  the  year 
three  hundred  and  forty-seven,  was  not  baptized  till  near 
twenty-one  years  of  age."  Grot  his  apud  Poli  Synop.  ad 
Mat.  xix.  14. 

5.  Secondly.  Not  a  few  of  the  most  eminent  Pedo- 
baptists  have  acknowledged  it.  Let  the  following  suffice. 
Danverse:  *' Infant  baptism  was  not  practised  until  the 
third  century ;  nor  enjoined  as  necessary  till  400  years 
after  Christ."  On  BajJ.  p.  105.  3Ir.  Chambers:  ''It 
appears,  that  in  the  primitive  times  none  were  baptized  but 
ADULTS."  Cyclopedia,  Article  Baptism.  Venema:  "It 
is,  indeed,  certain,  that  Pedobaptism  was  practised  in  the 
second  century ;  yet  so,  that  it  was  not  the  custom  of  the 
church,  nor  the  general  practice;  much  less,  was  it  gene- 
rally esteemed  necessary  that  infants  should  be  baptized." 
Hist.  Eccles.  torn.  3,  secul  2,  §  108.  Dr.  Holland:  ''  In 
the  first  plantation  of  Christianity  amongst  the  Gentiles, 
such  only  as  were  of  full  age,  after  they  were  instructed 
in  the  principles  of  the  christian  religion,  were  admitted 
to  baptism."  In  Dr.  WalVs  Hist  Inf.  Bap.  Part  2,  ch.  2, 
p.  281.  M.  De  la  Roque :  "  The  primitive  church  did  not 
baptize  infants ;  and  the  learned  Grotius  proves  it  in  his 
Annotations  on  the  Gospel."  In  Mr.  Stennetth  ansioer  to 
Mr.  Russen,  p.  188.  Curcellaeus :  *'  The  baptism  of  in- 
fants, in  the  two  first  centuries  after  Christ,  was  altogether 
unknown."  Inst.  Relig.  Christ,  Lib.  1,  c.  12,  Diss.  Se- 
cund.  de  Pecc.  Orig.  §  ^Q. 

One  observation  more  shall  close  this  part  of  the  sub- 
ject. Our  Pedobaptist  brethren  further  inform  us,  that 
none  but  believers  have  a  right  to  the  ordinance  of  bap- 
tism, or  can  derive  any  benefit  from  it;  for  as  infants  can- 
not believe,  it  follows  that  they  have  neither  a  title  to 
baptism,  nor  can  derive  any  benefit  from  it. 

The  celebrated  Cocceius  informs  us,  ''that  Sacra- 
ments, properly  speaking,  were  instituted  for  believers, 
and  given  to  them,  Rom.  iv.  11;  that  is,  for  those  who 
hunger  and  thirst  after  righteousness."  Sum.  Doet.  De 
Foed.  c.  6,  ^  209.  Limborch:  "The  subject  of  bap- 
tism, to  whom  it  is  to  be  administered,  is  a  believer;  one 
who  is  endued  with  a  true  faith  in  Jesus  Christ,  and 
touched  with  a  serious  repentance  for  his  past  offences. 
3 


30 


ESSAYS  ON  BAPTISM. 


^1/st.  Bio.  B.  5,  chap.  22,  §  2.  Bleicrus :  ''  None  have  a 
title  to  baptism  but  such  as  profess  faith  and  the  true  reli- 
gion." jB/6.  jBrm.  class.  4,  p.  169.  Twrrc^m ;"  Faith, 
devotion,  and  an  internal  exercise  of  the  mind,  are  requir- 
ed to  the  efficacy  of  a  sacrament;  because  the  scripture 
expressly  asserts  it,  Mark  xvi.  16,  1  Cor.  xi.  27,  Acts  ii. 
37,  38,  because  without  faith  it  is  impossible  to  please 
God,  Heb.  xi.  6 ;  and  because  the  promise,  as  contained 
in  the  sacraments,  and  faith  are  correlates.  Insti.  Loc.  19, 
Q,.  8,  <5>  12.  Calvin;  "From  the  sacrament  of  baptism, 
as  from  all  others,  we  obtain  nothing,  except  so  far  as  we 
receive  it  in  faith."  Inst.  L.  4,  c.  15,  §  15.  Jonathan 
Edwards:  "  There  are  some  duties  of  worship  that  im- 
ply a  profession  of  God's  covenant,  whose  very  nature 
and  design  is  an  exhibition  of  those  vital,  active  princi- 
ples and  inward  exercises,  wherein  the  condition  of  the 
covenant  of  grace  consists — such  are  the  christian  sacra- 
ments ;  whose  very  design  is  to  make  and  confirm  a  pro- 
fession of  and  compliance  v.  ith  that  covenant,  and  whose 
very  nature  is  to  exhibit  or  express  those  uniting  acts  of 
the  soul."  Iloornheekius  :  "  Without  faith,  water  baptism 
cannot  by  any  means  be  lawful ;  for  the  command  is,  be- 
lieve first,  then,  also,  and  not  otherwise,  be  baptized.  Mark 
xvi.  16,  he  that  believcth  and  is  baptized,  S^c.  Then,  they 
that  gladly  received  his  ivord  were  baptized.  Acts  ii.  41. 
If  thou  believest  ivith  all  thy  heart,  thou  may  est  be  baptized. 
Acts  viii.  37.  Acts  xvi.  31,  33."  Socin.  confut.  tom.  3,  p. 
389.  Dr.  Watts :  ^'  Faith  and  repentance  were  the 
great  things  required  of  those  that  were  admitted  to  bap- 
tism. This  was  the  practice  of  John,  this  the  practice  of 
the  Apostles,  in  the  history  of  their  ministry.  Mat.  iii. 
Acts  ii.  38,  xix.  4,  viii.  37."  Berry  St.  Serm.  vol.  2.  pp. 
177,  178. 

In  closing  this  Essay,  I  cannot  but  express  my  hope, 
that  the  candid  and  conscientious  reader  will  see  the  im- 
propriety of  admitting  infants  to  the  sacred  ordinance  of 
baptism  ;  seeing,  that  the  law  of  a  positive  institution  is 
the  only  rule  of  our  obedience,  Pedobaptists,  eminent 
for  learning  and  piety,  being  judges;  (Essay  I,  3)  and 
that  in  tlic  institution  of  baptism,  the  subjects  are  cha- 
racterized as  having  been  first  taught,  and  consequently 
become  disciples  and  believers  in  Christ,  which  is  not 
applicable  to  infants  or  children.     They  further   declare, 


ESSAYS  ON  BAPTISM.  31 

that  every  part  of  religious  worship  requires  a  divine 
precept  or  scripture  example,  but  that  the  New  Testa- 
ment affords  neither  precept  nor  example  for  infant  bap- 
tism ;  it  follows,  therefore,  that  infants  have  no  right  to 
this  sacred  ordinance. 

I  am  perfectly  aware  that  our  brethren  endeavor  to 
prove  the  right  of  infant  baptism  by  scripture  inferences ; 
by  analogy  of  dispensations,  &c.  &c. ;  but  how  is  this 
consistent  with  their  declarations  already  cited,  (Essay  I. 
2,  3,)  that  in  positive  institutions  we  have  nothing  to  do 
with  reasoning,  inferences,  analogy,  S^c.  S^c.  but  that  the 
revealed  will  of  the  Legislator  is  the  sole  authority,  and 
the  words  of  the  law  the  only  rule,  of  our  obedience  ? 
This  subject  reminds  me  of  the  fact  that  Hebrew  gram- 
marians give  rules  for  the  pronunciation  of  words  in  one 
chapter,  while  in  the  very  next  their  rules  are  contradicted 
and  violated  by  their  own  pronunciation.  Besides,  I  have 
diligently  examined  the  arguments  in  favor  of  infant  bap- 
tism, and  may  shew  in  the  next  Essay,  that,  when  weighed 
in  the  balance  of  the  sanctuary,  they  are  found  wanting. 


ESSAY   III. 

Arguments  in  favor  of  Infant  Baptism,  stated  and  re- 
futed. 

We  are  told  by  our  Pedobaptist  brethren,  that  their 
practice  of  infant  baptism  is  sanctioned  by  express  Scrip- 
tures;  hy  the  example  of  the  Apostles;  hy  our  LorcPs  con- 
duct towards  children ;  and  hy  analogy. 

1.  Express  declarations  of  Scripture  are  appealed  to  for 
sanction. 

Our  Lord's  commission  to  baptize  all  nations.  Matt, 
xxviii.  19.  ''  Go  ye,  therefore,  and  teach  all  nations,  bap- 
tizing them,''''  &bc. 

Here  our  Pedobaptist  brethren  reason  thus :  "  All  na- 
tions are  to  be  baptized  ;  but  children  are  a  part  of  all  na- 
tions ;  therefore,  children  have  a  right  to  baptism."  This 
might  be  good  logic,  if  our  Lord  had  said  no  more  than 


32  ESSAYS  ON  BAPTISM. 

*'  baptize  all  nations ;"  but  he  has  characterized  those  in 
all  nations  who  should  be  baptized ;  namely,  disciples  and 
believers.  Those,  therefore,  who  are  not  capable  of 
learning  and  believing,  are  excluded  ;  and  such  are  infants. 
(See  Essay  II.  2.)  Besides,  it  is  acknowledged  by 
many  learned  Pedobaptists,  that  those  to  be  baptized, 
agreeably  to  our  Lord's  commission,  must  first  be  taught, 
or  discipled ;  i.  e.  be  instructed  in  the  first  principles  of 
the  christian  religion.  I  shall  select  only  a  few  of  their  de- 
clarations. 

Maccovius :  "  We  assert,  that  our  Lord  enjoins  two  dif- 
ferent things  upon  his  disciples,  to  teach  and  to  baptize.''^ 
Loci  Com.  p.  823. 

Saurin:  "  In  the  primitive  church,  instruction  preceded 
baptism,  agreeably  to  the  order  of  Jesus  Christ :  go  teach 
all  nations,  baptizing  them."  Ser.  torn.  1,  p.  301,  Le 
Haye,  Edit.  3. 

Mr.  Samuel  Palmer :  "  There  is  nothing  in  the  words 
of  the  institution  respecting  the  baptism  of  infants."  An- 
sioer  to  Dr.  Priestlei/^s  address  on  the  Lord'^s  Supper,  p.  7. 

Gomarus :  "  In  Matt,  xxviii.  19,  our  Lord  speaks  not  con- 
cerning infants,  but  adults,  who  ai-e  capable  of  instruc- 
tion."    Opera.  Theolog.  p.  148. 

Limborch:  "They  could  not  make  disciples,  unless  by 
teaching.  By  that  instruction  were  disciples  brought  to 
the  faith  before  they  were  baptized."  Mark  xvi.  15,  16. 
Inst.  L.  5.  c.  67,  §  7. 

Calvin :  "  Because  Christ  requires  teaching  before  bap- 
tizing, and  will  have  believers  only  admitted  to  baptism  ; 
baptism  does  not  seem  to  be  rightly  administered,  except 
faith  precede.''^     In  Harm.  Evan^.   Comment,  ad  loc. 

Dr.  Barrow:  "What  the  action  itself  enjoined  is,  and 
what  the  manner  and  form  thereof,  is  apparent  by  the 
words  of  our  Lord's  institution :  going  forth,  saith  he, 
teach  or  disciple  all  nations,  baptizing  them.  The  action 
is  baptizing  or  immersing  in  water :  the  object  thereof, 
those  persons  of  any  nation  whom  his  ministers  can,  by 
their  instruction  or  persuasion,  render  disciples ;  that  is, 
such  as  do  sincerely  believe  the  truth  of  his  doctrine,  and 
seriously  resolve  to  obey  his  commandments."  Works, 
vol.  1,  p.  518. 

That  men  are  made  disciples  of  Christ  by  teaching,  and 
not  by  baptizing,  (as  Mr.  Henry  would  have  us  believe. 


ESSAYS  ON  BAPTISM.  33 

Treatise  on  Baptism,  p.  114,)  is  acknowledged  by  nume- 
rous Pedobaptists. 

Dr.  Owen:  *'  By  the  disciples  of  Christ,  I  intend  them, 
and  them  only,  who  profess  faith  in  his  person  and  doc- 
trine, and  to  hear  him,  or  to  be  guided  by  him  alone,  in  all 
things  that  appertain  unto  the  worship  of  God,  and  their 
living  unto  him."  Inquiry  into  the  Orig.  Nature  of 
Churches,  p.  120. 

Mr.  Wilson:  "A  disciple  is  a  learner,  a  scholar,  who 
submitteth  himself  to  another  to  be  taught  any  learning. 
Acts  XX.  30,  Matt.  xi.  2.  One  who  learneth  the  doctrine 
of  Christ,  that  he  may  believe  and  practise  it."  Acts  xi. 
16.     Luke  xiv.  16.     Christ.  Diet.  Article,  Disciple. 

Mr.  Baxter:  "  Ohjection:  Any  one  is  a  disciple  that  is 
willing  to  learn  of  Christ.  Ansiaer.  No  such  matter.  In 
an  improper  sense  you  may  so  call  them,  but  not  in  Scrip- 
ture sense,  where  a  disciple  and  a  christian  are  all  one. 
Acts  xi.  26.  But  not  every  one  that  is  willing  to  learn  of 
Christ,  is  a  christian  ;  therefore,  not  a  disciple.  A  disci- 
ple of  Christ  is  one  that  will  take  him  for  the  great  pro- 
phet of  the  church,  and  will  learn  of  him  as  of  the  Christ. 
None  are  disciples  but  upon  the  account  of  either  saving 
faith,  or  the  profession  of  it."  Disput.  of  Right  to  Sac. 
pp.  95,  183. 

"  Were  there  occasion  for  it,"  says  the  venerable  Mr. 
Booth,  "  quotations  of  this  kind  might  be  greatly  multi- 
plied :  but  I  forbear,  and  shall  only  observe,  that  I  do  not 
recollect  a  single  author,  who,  upon  any  occasion,  explains 
the  term  disciple  in  such  a  manner  as  to  exclude  the  idea 
of  being  taught,  except  with  a  view  to  Pedobaptism.  Now 
must  not  that  be  a  bad  cause,  which  impels  wise  and 
learned  men  to  seek  a  refuge  for  it,  in  such  an  acceptation 
of  a  capital  term  of  divine  law  as  has  no  parallel,  either  in 
Scripture  or  in  common  authors ;  and  for  which  nothing 
can  be  pleaded  but  by  mere  hypothesis  ?"  Fedobap.  Ez- 
am.  II.  p.  288. 

Is  it  not  astonishing,  that  men,  eminent  for  piety  and 
learning,  should  be  so  blinded  as  to  reason  as  follows  ? 

Dr.  Worcester,  arguing  in  favor  of  infant  baptism,  says  : 
"  In  his  commission  to  his  Apostles,  his  direction  was, 
that  «/Z  nations  should  be  baptized,  and  children  constitute 
a  part  of  every  nation."     Letters,  p.  115. 

Mr.  Henry:  ''If  it  be  the  will  and  command  of  the 
3* 


34  ESSAYS  ON  BAPTISM. 

Lord  Jesus,  that  all  nations  should  be  discipled  by  bap- 
tism, and  children,  though  a  part  of  all  nations,  are  not 
excepted,  then  children  are  to  be  discipled  by  baptism." 
Treatise  on  Bapf.  p.  114. 

Dr.  John  Edivards :  "  This  general  commission  takes 
in  all  particulars.  Go  baptize  all  nations,  is  as  much  and 
as  full  as  if  Christ  had  said,  Go  baptize  all  men,  women, 
and  children."      Theol.  Refer,  vol.  1,  p.  568. 

Calorius  argues  thus :  "  He  who  commands  all  men  to 
be  baptized,  so  that  none  are  exempted,  of  any  age,  or 
sex,  or  condition,  would  have  infants  baptized,  no  less  than 
adults,  therefore."  Socin.  Profl.  Disp.  24,  Contr.  8,  p. 
878,  Wittenberg,  1652. 

The  reader  will  agree,  that  if  this  mode  of  reasoning 
proves  any  thing,  it  proves  a  great  deal  more  than  these 
authors  would  be  willing  to  practise.  If  all  that  belong 
to  a  nation  are  to  be  made  disciples  by  baptism,  "  without 
exception  of  age,  or  sex,  or  condition,''''  by  what  authority 
can  they  refuse  baptism  to  the  unbelieving  Jew,  the  de- 
luded Mahommedan,  the  idolatrous  heathen,  or  any  other 
infidel  ?  Nor  ought  they  to  wait  till  the  ordinance  is  re- 
quested; but,  as  zealous  and  faithful  ministers  of  Christ, 
they  ought  to  baptize  every  one  they  meet  with,  without 
asking  any  question ;  for  their  commission  is,  ''  Go  ye, 
therefore,  and  disciple  all  nations ;  i.  e.  baptizing  them," 
without  exception  of  age,  or  sex,  or  condition  f^^  Further, 
to  harmonize  the  account  of  our  Lord's  commission  given 
by  Mark,  with  that  by  Matthew,  they  must  paraphrase  it 
thus :  "  Go  ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature ;  he  that  believeth  and  is  baptized,"  that 
is,  he  that,  hij  baptism,  is  put  into  the  way  of  becoming  a 
believer,  without  exception  of  age,  sex,  or  condition,  *'and 
tvithout  regard  to  the  future,  whether  he  will  really  be- 
lieve or  not,"  shall  be  saved;  "but  he  that  believes  not," 
that  is,  he  that  is  not  put  into  the  way  of  becoming  a  be- 
liever, not  being  baptized,  '*  shall  be  damned."  Whe- 
ther this  reasoning  does  not  make  baptism  the  only  con- 
dition of  salvation,  the  reader  is  able  to  judge. 

The  promise  to  children  mentioned  Acts  ii.  38,  39, 
is  produced  as  authority  for  infant  baptism.  When,  on 
the  day  of  Pentecost,  those  that  were  '*  pricked  in  their 
iieart,"  asked  v/hat  they  must  do,  Peter  answered,  "  Re- 
pent, and  be  baptized,  every  one  of  you,  into  the  name 


ESSAYS  ON  BAPTISM.  35 

of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost,  For  the  promise  is 
unto  you,  and  to  your  children,  and  to  all  that  are  afar 
ojf,  even  as  many  as  the  Lord  our  God  shall  call."  In 
support  of  infant  baptism,  a  part  of  Peter's  answer  is 
generally  quoted,  but  not  the  v^^hole,  viz  :  "  the  promise  is 
unto  you  and  to  your  children;"  and,  instead  of  explaining 
the  nature  of  the  promise,  as  the  Apostle  did  by  refer- 
ring to  the  prediction  in  Joel,  it  is  generally  referred  to 
the  promise  made  to  Abraham  and  his  seed.  But  a  little 
consideration  of  the  connexion  of  this  passage  will  lead  to 
the  discovery,  that  it  has  nothing  to  do  with  infant  baptism. 
On  the  day  of  Pentecost,  i.  e.  the  fiftieth  day  after  the 
resurrection  of  Christ,  the  Holy  Ghost  descended  from 
heaven.  The  disciples  "were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spi- 
rit gave  them  utterance."*  This  remarkable  and  unpa- 
ralleled event  being  witnessed  by  the  multitude  who  had 
come  up  to  the  solemn  feast,  they  were  amazed,  marvel- 
led, and  were  confounded,  and  doubted,  saying  one  to 
another,  "  what  meaneth  this  ?"  Others  mocking  said, 
"  These  men  are  full  of  new  wine."  Peter,  filled  with  holy 
zeal,  stood  up,  and  proved  to  the  one  party,  that  "these 
men  were  not  drunken;"  and  the  other  party  he  informed, 
that  this  event  had  taken  place  as  a  fulfillment  of  a  pro- 
phecy, delivered  by  the  Prophet  Joel,  saying,  "  It  shall 
come  to  pass  in  the  last  days,  saith  God,  I  will  pour  out 
of  my  Spirit  upon  all  flesh ;  and  your  sons  and  your  daugh- 

*  The  feast  of  Pentecost  was  on  the  fiftieth  day  after  the  second 
of  the  feast  of  unleavened  bread,  which  time  being  a  week  of  weeks, 
or  forty-nine  days,  the  feast  of  Pentecost  was  called  the  feast  of 
weeks.  No  servile  labor  was  done  on  this  occasion,  but  the  day 
was  mainly  devoted  to  various  sacrificings,  and  observed  in  com- 
memoration of  the  fiftieth  day  after  the  deliverance  of  Israel  from 
Egyptian  slavery,  when  the  Law  was  given  on  Mount  Sinai.  It  is 
worthy  of  notice  that,  on  the  day  of  Pentecost,  the  Law  was  given 
to  Israel,  amidst  the  awful  sublimities  of  Sinai ;  and  that,  on  the  day 
of  Pentecost,  was  experienced  this  first  and  glorious  display  of  divine 
grace,  after  the  Saviour's  resurrection  from  the  dead.  In  the  first 
instance,  the  Israelites  received  the  written  law;  in  the  last,  the 
Christian  Church  was  gathered,  and  recognized  under  the  rules  of 
the  Gospel.  From  this  time,  the  disciples  of  Christ  "  continued 
stedfastly  in  the  Apostles'  doctrine  and  fellowship,  and  in  break- 
ing of  bread,  and  in  prayers." 


36  ESSAYS    ON    BAPTISM. 

ters  shall  prophesy,  and  your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams ;  and  on  my  ser- 
vants, and  on  my  handmaidens,  I  will  pour  out  in  those  days 
of  my  Spirit,  and  they  shall  prophesy."  Joel  ii.  chap.  28, 
29.  This  prophecy  being  referred  by  the  Jews  to  the  days 
of  the  Messiah,  the  Apostle,  in  a  most  affectionate  man- 
ner, proved  to  them,  that  Jesus  of  Nazareth  was  the  pro- 
mised Messiah,  inasmuch  as  he,  according  to  ancient  pre- 
dictions, suffered  and  died,  and  rose  again,  and  ascended 
to  the  right  hand  of  God.  He  concluded  with  a  personal 
address,  saying,  "  Therefore,  let  all  the  house  of  Israel 
know  assuredly,  that  God  hath  made  that  same  Jesus, 
whom  ye  have  crucified,  both  Lord  and  Christ."  Oii 
being  thus  charged  with  crucifying  the  Lord  of  Glory,  they 
were  pricked  in  their  heart,  and  asked  what  they  must  do; 
to  which  the  Apostle  gave  the  answer  mentioned  in  the 
beginning  of  this  particular.     Hence  it  is  evident — 

1.  That  the  blessing  contained  in  "the  promise," 
verse  39,  is  the  forgiveness  of  sins  and  the  gift  of  the  Holy 
Ghost. 

2.  That  to  remove  their  doubts  and  fears,  produced  by 
their  conviction  of  having  committed  the  awful  crime  of 
crucifying  their  Messiah,  and  of  having  imprecated  his 
blood  on  themselves  and  on  their  children,  the  Apostle  re- 
minds them  of  the  promise  contained  in  the  prophecy  of 
Joel,  which  he  had  just  rehearsed,  and  which  relates 
both  to  them  and  to  their  children,  or  posterity.  To  give 
them  additional  encouragement  to  hope  for  pardon,  he  as- 
sures them,  that  even  the  Gentiles,  who  "  were  afar  off,  and 
as  many  as  the  Lord  should  call,"  should  obtain  the  same 
blessing  on  the  same  terms  of  repentance,  and  faith,  and 
obedience. 

3.  It  is  further  evident  that  the  word  children  does 
not  relate  to  such  as  were  in  a  state  of  childhood  or  infan- 
cy, but  to  adults,  or  persons  old  enough  to  engage  in  reli- 
gious exercises.  That  such  is  frequently  the  meaning  of 
the  word  in  Scripture,  as  well  as  in  common  conversation, 
needs  no  proof.  How  often  is  the  whole  congrega- 
tion of  the  Jews  called  the  children  of  Israel  ?  And,  that 
such  is  the  import  of  the  word  children  in  this  passage,  is 
evident  from  the  prophecy  from  which  it  is  quoted,  where 
the  subjects  are  specified  as  sons  and  daughters,  &.c. ;  but 
no  infants  are  uicationcd.     Besides,  these  persons  were 


ESSAYis    ON    BAPTISM.  37 

"to  prophesy,  see  visions,  dream  dreams,  &c."  which 
could  not  be  said  of  such  as  are  in  a  state  of  infancy. 

4.  It  appears,  also,  that  repentance  and  faith  in  Christ 
are  necessary  to  the  enjoyment  of  the  blessings  promised, 
and,  therefore,  this  promise  cannot  refer  to  infants.  "  Even 
as  many  as  the  Lord  our  God  shall  call." 

Such,  dear  reader,  I  conceive  to  be  the  true  meaning 
of  this  passage ;  and  in  this  I  am  supported  by  not  a  few 
Pedobaptist  theologians. 

Witsius:  "And  it  shall  come  to  pass  afterward  that  I 
will  pour  out  of  my  Spirit  upon  all  flesh."  Joel  ii.  28. 
"  Concerning  which  promise  Peter  speaks,  Acts  ii.  39. 
"  For  the  promise  is  unto  you,  and  to  your  children,"  6lc. 
Exercit.  in  Symh.  Exc.  11,  ^  19. 

Dr.  Doddridge:  "Considering  that  the  gift  of  the 
Spirit  had  been  mentioned  just  before,  it  seems  most  na- 
tural to  interpret  this  as  a  reference  to  that  passage  in  Joel, 
which  had  been  so  largely  cited  above,  (verse  17,  et  seq.) 
where  God  promises  the  effusion  of  the  Spirit  on  his  sons 
and  daughters."     Note  on  the  place. 

Dr.  Owen:  "  This  promise  of  the  Spirit  is  sometimes 
called  the  promise  of  the  covenant.  Acts  ii.  39.  The  pro- 
mise is  to  you ;  which  promise  is  that  which  Christ  re- 
ceiveth  from  his  Father,  ver.  33,  even  the  promise  of  the 
Holy  Ghost.''''     Perseverance,  p.  116. 

Dr.  Hammond:  "If  any  have  made  use  of  that  very 
unconcludent  argument,  (Acts  ii.  39,)  I  have  nothing  to 
say  in  defence  of  them.  I  think  that  the  word  children 
there,  is  really  the  posterity  of  the  Jews,  and  not  peculiar- 
ly their  infant  children,"     Works,  vol.  1,  p.  490. 

Dr.  Whitby:  "These  words  will  not  prove  a  right  of 
infants  to  receive  baptism.  The  promise  here  being  that 
only  of  the  Holy  Ghost,  mentioned  ver.  16 — 18;  and  so 
relating  to  the  times  of  the  miraculous  effusion  of  the  Ho- 
ly Ghost,  and  to  those  persons  who  by  age  were  made  ca- 
pable of  these  extraordinary  gifts."     Annot.  on  the  place. 

Limborch :  "By  Tekna,  the  Apostle  understands,  not 
infants,  but  children  or  posterity ;  in  which  signification 
the  word  TeA:w«  occurs  in  many  places  of  the  New  Testa- 
ment, See,  among  others,  John  viii.  39.  And  here  Pe- 
ter also  comprehends  in  that  expression  their  unborn  pos- 
terity, whence  it  appears  that  the  argument,  which  is  very 
commonly  taken  from  this  passage  for  the  baptism  of  in- 
fants, is  of  no  force,  and  good  for  nothing ;  because  it 


38  ESSAYS    ON    BAPTISM. 

entirely  departs  from  the  design  of  Peter."  Comment  in 
loc. 

Another  Scripture  sanction  for  infant  baptism  is  sup- 
posed to  be,  that  children  are  spoken  of  as  holy. 

Pedobaptists  reason  thus  :  ''  They  that  are  holy  are  pro- 
per subjects  for  baptism  ;  but  children  are  said  to  be  holy  : 
therefore,  they  are  to  be  baptized ;"  and  for  proof  that 
they  are  holy,  we  are  referred  to  the  following  passages. 
Rom.  xi.  16.  "  For  if  the  first  fruit  be  holy,  the  lump  is 
also  holy;  and  if  the  root  be  holy,  so  are  the  branches." 
1  Cor.  vii.  14.  '*  The  unhelieving  husband  is  sanctified 
by  the  wife,  and  the  unhelieving  wife  is  sanctified  by  the 
husband,  else  were  your  children  unclean ;  but  now  are 
they  holy." 

Dr.  Addington,  speaking  of  the  first  of  these  passages, 
says :  "  The  christian  is  to  his  or  her  family  as  the  root 
of  these  branches,  and  upon  the  principles  here  laid  down, 
he  or  she  being  holy,  so  are  they."  Christian  3Iinistcr^s 
Reasons,  p.  80. 

"  This  proves  that  the  seed  of  believers,  as  such,"  says 
3Ir.  Henri/,  "  are  within  the  pale  of  the  visible  church, 
and  within  the  verge  of  the  covenant,  till  they  do,  by  their 
unbelief,  throw  themselves  out ;  for  if  the  root  be  holy,  so 
are  the  branches. ''''  Expos,  on  the  place.  To  build  on 
such  a  foundation,  indicates  a  bad  cause. 

A  person  must  really  have  clearer  eyes  than  natural 
and  spiritual  ones,  to  see  or  find  any  thing  like  baptism  in 
this  chapter.  Nor  is  there  any  allusion  to  infants  or 
children,  connected  with  the  Apostle's  reasoning.  His 
design  appears  to  have  been  to  humble  the  believing  Gen- 
tiles, and  to  prevent  them  from  despising  the  unbelieving 
Jews ;  and  to  encourage  their  prayers  and  exertions  for 
the  future  conversion  of  the  Jews;  ^^for  God  is  able  f4) 
graffthem  in  again?'' 

In  allusion  to  Jer.  xi.  16,  17,  the  Apostle  calls  the 
whole  Jewish  nation  an  olive  tree,  which  the  Lord  had 
planted,  when  he  brought  them  out  of  Egypt ;  and  the 
means  of  grace  and  other  privileges  with  which  they  had 
been  favored,  he  styles  the  "  sap  and  fatness  of  the  tree."* 

*  In  my  letter  explanatory  of  the  objects  of  the  American  Society 
for  ameliorating  the  condition  of  the  Jews,  I  expressed  my  views  on 
this  subject  more  particularly  than  I  think  it  necessary  to  do  in  this 
place. 


ESSAYS    ON    BAPTISM.  39 

From  these  unspeakable  advantages,  the  greatest  part  of 
the  nation  has  been  cut  off,  and  is  still  destitute  of  them  ; 
whilst  the  Gentiles,  who,  for  ages  together,  had  been 
without  the  knowledge  of  the  true  God,  and  all  the  means 
of  grace,  were  made  partakers  of  them. 

I  do  not  conceive  that  this  passage,  or  olive  tree,  has 
any  thing  to  do  with  the  church  of  Christ,  or  with  Christy 
the  head o^ the  church, or  with  the  covenant  o^ grace;  the 
whole  Jewish  nation,  as  the  congregation  of  the  Lord,  are 
the  olii'e  tree,  as  I  shall  have  occasion  to  show  more  fully 
hereafter. 

Should  I,  however,  be  mistaken  with  respect  to  the 
root  and  trunk  of  the  tree,  there  can  be  no  mistake  as  it 
respects  the  branches ;  and  with  these  only  have  we  to  do 
at  present.  "  These  evidently  represent  such  persons, 
and  such  only,  who  were  moral  agents,  capable  of  believ- 
ing and  of  being  guilty  of  unbelief"  They  are  divided 
into  three  classes :  the  unbelieving  Jews,  that  were  cut  oJQT 
from  the  olive  tree,  or  deprived  of  the  means  of  grace  and 
other  privileges ;  the  believing  Jews,  who  remained  in 
the  tree,  i,  e.  in  the  possession  of  the  means  of  grace ; 
and  the  believing  Gentiles,  who,  by  faith,  became  united 
with  the  believing  Jews.  Now,  dear  reader,  you  per- 
ceive that,  as  infants  are  not  capable,  either  of  believing 
or  of  being  guilty  of  unbelief,  the  passage  can  have  no  re- 
ference whatever  to  them,  but  respects  the  conversion  of 
Jews,  from  the  days  of  the  Apostles  till  all  Israel  shall  be 
saved  with  an  everlasting  salvation.  The  figurative  ex- 
pression in  the  text,  is  evidently  in  allusion  to  the  law  in 
Levit.  xxiii.  14,  17;  that  whereas,  by  the  offering  of  the 
first  fruits,  and  waving  two  loaves,  the  whole  lump  was 
sanctified,  i.  e.  all  the  other  produce  of  the  year  was  made 
lawful  food,  and  might  be  eaten  with  the  approbation  of 
God ;  so,  in  like  manner,  the  first  Jewish  converts  were  a 
sample  and  pledge  of  those  that  should  believe  hereafter. 

That  this  is  the  proper  sense  of  the  passage,  is  acknow- 
ledged by  many  of  our  Pedobaptist  brethren.     Take  a  few. 

Toletus  and  Menochius :  "  Paul  here  denominates  the 
first  Jews  that  were  converted  to  the  faith,  namely,  the 
Apostles  and  disciples  of  our  Lord,  first  fruits.^^  Apud. 
Poli.  Synop.  in  loc. 

Dr.  Doddridge :  "  For  if  the  first  fruits  be  holy,  so 
is  the  lump.     The  consecration  of  them  was  looked  upon 


40  ESSAYS    ON    BAPTISM. 

as  in  effect  the  consecration  of  all.  And  so  would  I  look 
upon  the  conversion  of  some  few  of  the  Jewish  nation,  as 
an  earnest  of  the  conversion  of  all  the  rest.''  Paraphrase 
on  the  place. 

The  next  passage  referred  to,  where  children  are  said 
to  be  holy,  has  as  little  to  do  with  baptism  as  the  former. 

The  children  are  said  to  be  holy,  not  because  one  of 
the  parents  is  a  believer,  but  because  of  the  lawful  mar- 
riage of  the  parents;  who,  though  married,  while  both 
were  wibelievers,  were  sacredly  set  apart  to  each  other, 
according  to  the  matrimonial  ordinance  of  God. 

You  will  observe,  that  the  Apostle  speaks  of  both  part- 
ners as  unbelievers,  when  united  in  marriage.  He  takes 
a  single  pair,  and  says,  "  the  unbelieving  husband  is  sanc- 
tified by  or  to  the  wife,  and  the  unbelieving  wife  is  sancti- 
fied by  or  to  the  husband."  And  to  show  his  readers  that 
they  already  admitted  this  truth,  he  merely  reminds  them, 
that  they  consider  their  offspring  holy,  or  lawful  children  ; 
for  admitting  this,  the  parents  must  admit  that  their  mar- 
riage is  lawful,  though  entered  into  in  a  state  of  unbelief, 
and  cannot,  therefore,  be  annulled  by  the  conversion  of 
one  of  the  parties. 

The  occasion  of  this  part  of  the  Apostle's  letter  to  the 
Corinthians,  was  their  scruple  of  conscience,  whether  a 
converted  partner  may  continue  to  live  with  the  unbe- 
lieving partner,  or  whether,  on  the  conversion  of  one  of 
the  parties,  they  must  separate.  This  tender  and  pain- 
ful question  was  very  natural.  For,  by  the  Mosaic  law, 
Jews  were  prohibited  fi-om  marrying  a  heathen,  or  idola- 
ter; (Ex.  xxxiv.  16,)  and,  on  their  return  from  the  Baby- 
lonish captivity,  those  who  had  broken  this  law,  were  ob- 
liged to  dismiss  their  wives  and  their  children.  The  Apos- 
tle, therefore,  informs  them,  that  under  the  gospel  dispensa- 
tion, the  case  is  different.  The  believing  partner  not  only 
»zoj/ continue  with  his  unbelieving  partner,  for  "the  unbe- 
lieving husband  is  sanctified,"  i.  e.  set  apart,  devoted  and 
made  lawful,  "  by"  or  rather  to  "  the  wife;  and  the  unbe- 
lieving wife  is  sanctified,"  i.  e.  set  apart,  devoted  and  made 
lawful,  "  by"  or  "  to  the  husband  ;"  but  they  ought  not  to 
separate,  for  the  sake  of  the  reputation  and  honor  of  their 
children.  For,  if  you  separate,  you  thereby  declare  your 
marriage  contract  to  have  been  unlawful,  and  your  children 
of  course  would  be  "  unclean,"  or  illegitimate  ;  but  by  con- 
tinuing to  live  together,  you  still  recognize  your  marriage 


ESSAYS    ON    BAPTISM.  41 

relation,  by  which  ye  were  sanctified  or  made  lawful  to 
each  other,  according  to  God's  institution,  and,  therefore, 
your  children  are  holy,  i.  e.  made  lawful  to  you,  to  be  en- 
joyed as  the  gift  of  God.* 

That  this  is  the  proper  sense  of  the  passage,  I  might 
confirm  by  very  many  testimonies  from  the  most  pious 
and  learned  Pedobaptist  divines ;  but  two  or  three  must 
suffice. 

Mr.  Poole's  Contimmtors :  ''  The  unbelieving  liushand 
is  sanctijied  hij  the  wife.  I  rather  think  it  signifies, 
brought  into  such  a  state,  that  the  believer,  without  of- 
fence to  the  law  of  God,  may  continue  in  a  married  state 
with  such  a  yoke  fellow ;  and  the  estate  of  marriage  is  an 
holy  state,  notwithstanding  the  disparity  with  reference  to 
religion."     Annot.  on  the  place. 

"Paul  here  treats  concerning  a  mutual  participation  of 
such  holiness  as  depends  upon  conjugal  custom,  as  Chry- 
sostom  teaches ;  a  holiness  which  the  believing  and  the 
unbelieving  partner  have  in  common  between  themselves. 
Whence  it  follows  that  these  things  have  been  rashly  and 
violently  applied  by  Calvin,  Beza,  Paraeus,  and  others,  to 
a  natural  and  original  holiness  of  children  born  of  believ- 
ers."    Biblia  illustrata,  in  loc.  vid.  Grotium  in  loc. 

That  the  sanctification  or  holiness  in  this  passage  does 
not  refer  to  internal  holiness  of  heart  and  nature,  is  fur- 
ther evident,  from  the  well  known  use  and  meaning  of  the 
word,  when  used  in  relation  to  marriage  amongst  the  Jews. 
It  is  the  common  form  of  speech  used  at  the  ceremony  of 
espousal  and  marriage.  The  man,  putting  a  present  into 
the  hand  of  the  woman,  says;  "with  this  thou  art  meha- 

*The  Apostle  seizes  on  the  powerful  principle  of  parental  love, 
and  appeals  to  the  fact  that  the  children  of  a  lawful  marriage  are 
lawful  or  holy  children,  which  fact  both  the  parents  would  gladly  ad- 
mit as  a  good  argument  to  dissuade  them  from  a  separation.  It 
will  be  observed  by  the  reader,  that  the  marriage  spoken  of  by  the 
Apostle,  took  place  when  both  partners  were  "unbelieving;"  and 
that  the  sanctification  of  these  persons  took  place  in  the  same  state 
of  unbelief,  that  is,  in  their  marriage  in  unbelief.  It  is  impor- 
tant to  understand  this  truth,  because  some  persons  have  spoken  of 
the  sanctification  here  mentioned,  as  though  it  were  the  conversion 
or  sanctification  of  the  soul  by  the  Holy  Spirit;  whereas  it  can  be 
nothing  else  than  that  ceremonial  sanctification,  which  always  takes 
place  in  the  marriage  of  unbelievers,  aa  well  as  of  believers. 
4 


42  ESSAYS    ON    BAPTISM. 

dasliti,  i.  e.  sanctified  to  me;"  thou  art  now  set  apart  as 
my  wife,  according  to  God's  institution.  The  change 
thus  effected  is  with  respect  to  her  relation,  but  not  to  her 
nature.  Hence,  I  suppose,  originated  the  custom  in  the 
episcopal  church,  that  at  the  marriage  ceremony,  the  man 
puts  a  ring  on  the  finger  of  the  woman,  and  says  :  ''  With 
this  ring  I  thee  wed,"  i.  e.  espouse,  unite  and  join. 

Here  it  is  evident,  that  the  holiness  of  the  children 
must  be  of  the  same  nature  as  the  sanctification  or  holi- 
ness of  unbelieving  parents.  If  the  holiness  of  the  child- 
ren were  real  holiness  of  heart,  then  the  unbelieving  pa- 
rent must  be  holy  in  heart  too,  notwithstanding  he  or  she 
still  continues  an  unbeliever.  Do  our  brethren  believe 
this  ?  Again,  if  the  holiness  of  the  children  derived  from 
the  unbelieving  but  sanctified  parent,  qualifies  and  enti- 
tles them  to  baptism,  then  the  unbelieving  but  sanctified 
parent  cannot  be  less  qualified  and  entitled  to  the  same 
sacred  ordinance.  That  our  opponents  would  think 
it  proper  to  baptize  such  a  sanctified  unbeliever,  is  at 
least  improbable. 

The  idea  of  real  holiness  being  communicated  from  pa- 
rents to  children,  is  in  direct  contradiction  of  Scripture 
and  fact. 

It  is  further  argued  by  some,  that  in  Acts  xv.  10, 
children  are  called  disciples,  and,  therefore,  have  a  title  to 
baptism.  But  it  is  very  evident,  that  the  disciples  in  this 
passage  were  believing  gentiles,  and  not  infants  or  child^ 
ren.  For,  the  same  persons  whom  some  desired  to  have 
circumcised,  diXe  personally  addressed  as  brethren,  ver.  1, 
and  were  also  to  be  commanded  to  keep  the  law  of  Mo- 
ses, verse  5. 

II.  The  second  supposed  sanction  for  infant  baptism, 
is  the  practice  of  the  Apostles  in  baptizing  households. 

This  argument  is  much  insisted  on.  But,  as  only  a 
few  instances  are  mentioned  in  the  whole  New  Testa- 
ment, we  may  easily  examine  them,  and  I  am  persuaded 
the  reader  will  clearly  perceive,  that  all  the  persons  in 
each  household  are  described  as  moral  agents,  capable  of 
exercising  their  faculties  on  religious  subjects.  Thus  the 
household  of  Stephanas,  mentioned  1  Cor.  i.  13,  are  said 
by  the  Apostle,  1  Cor.  xvi.  15,  to  be  his  "first  fruits  in 
Achaia,  and  that  they  addicted  themselves  to  the  ministry 
of  the  saints." 


ESSAYS    ON    BAPTISM.  43 

*'This  seems  to  imply,"  says  Dr.  Doddridge,  **  that  it 
was  the  generous  care  of  the  loliole  family  to  assist  their 
fellow  christians ;  so  that  there  was  not  a  member  of  it 
which  did  not  do  its  part."  Paraph,  in  loc.  And  Dr. 
Hammond,  another  Pedobaptist,  says,  "  I  think  it  unreor 
sonahle,  that  the  Apostle's  bare  mention  of  baptizing  this 
household,  should  be  thought  competent  to  conclude,  that 
infants  were  baptized  by  him."     WorJcs,  vol.  1,  p.  494. 

We  notice  next  Cornelius  ?cnd  his  household,  and  those 
that  were  with  them,  mentioned.  Acts  x.  It  is  evident, 
that  those  baptized  on  that  occasion  were  not  infants,  for, 
before  their  baptism,  they  all  heard  the  word,  and  the  Ho- 
ly Ghost  fell  on  them,  and  they  spake  with  tongues,  and 
magnified  God ;  and,  after  they  had  been  baptized,  they 
prayed  the  Apostle  to  tarry  with  them. 

Lydia  and  her  household  invite  some  attention.  Acts 
xvi.  13-15,  40.  The  more  judicious  Pedobaptist  divines 
have  honestly  acknowledged,  that  no  certain  argument 
can  be  drawn  from  this  transaction  in  favor  of  infant  bap- 
tism. For,  as  it  has  been  observed,  none  has  ever  proved 
that  Lydia  was  a  married  woman,  or  had  a  husband  then 
living.  The  contrary  is  more  probable,  because  she  had 
-^me  from  Thyatira,  a  distance  of  about  300  miles,  to  sell 
•pie  at  Philippi.  And  if  she  was  a  married  woman,  it 
annot  be  proved  that  she  had  any  children ;  and  if  she 
had  any,  it  cannot  be  proved  that  any  of  them  were  in  a 
state  of  childhood,  or  infancy  ;  and  if  she  had  any  infants,  it 
is  not  at  all  likely  she  would  have  brought  them  with  her  all 
that  distance.  Besides,  it  is  evident  from  ver.  40,  that  her 
household  consisted  of  persons  who  are  called  "  brethren,'''' 
and  stood  in  need  of  consolation.  In  confirmation  of 
these  ideas,  the  reader  will  please  to  attend  to  the  opinion 
of  some  of  our  Pedobaptist  brethren. 

Assembly  of  Divines :  "And  entered  into  the  house  of 
Lydia;  doubtless  to  confirm  them  in  the  faith,  which 
they  had  preached  to  them — Lydia  and  hers,  hearing 
of  their  miraculous  deliverance,  could  not  but  be  comfort- 
ed and  confirmed  in  the  truth."     Annot.  on  Acts  xvi.  40. 

Dr.  Whitby  :  "  And  when  she  and  those  of  her  house- 
hold were  instructed  in  the  christian  faith,  and  in  the  na- 
ture of  baptism  required  by  it,  she  was  baptized,  and  her 
household."     Paraphrase  of  the  place. 

Limborch :  "An  undoubted  argument,  therefore,  can- 


44 


ESSAYS    ON    BAPTISM. 


not  be  drawn  from  this  instance,  by  which  it  may  be  de- 
monstrated, that  infants  were  baptized  by  the  Apostles. 
It  might  be,  that  all  in  her  house  were  of  a  mature  age ; 
who,  as  in  the  exercise  of  a  right  understanding,  they  be- 
lieved, so  they  were  able  to  make  a  public  profession  of 
that  faith,  when  they  received  baptism."     Com.  in  loc. 

We  notice  in  the  last  place,  the  baptism  of  the  Phi- 
lippian  jailor  and  his  household,  Acts  xvi.  29-34.  Had 
I  not  been  myself  blinded  by  prejudice,  I  should  think 
it  almost  incredible,  that  any  one  could  read  these  verses 
and  suppose  that  an  infant  was  included  in  the  num- 
ber baptized  in  this  family  ,•  since  it  is  expressly  de- 
clared, that  the  Apostles  spake  the  word  of  the  Lord  not 
only  to  him,  but  also  to  all  that  were  in  his  house ;  and  that 
the  jailor  rejoiced,  believing  in  God  tcith  all  his  house. 

I  have  been  credibly  informed,  that  a  Pedobaptist  bro- 
ther, in  a  sermon  lately  delivered,  attempted  to  prove  that 
the  faith  of  a  parent  entitled  his  infants  to  baptism ;  for, 
Scdd  he,  "  the  jailor  only  v/as  directed  to  believe,  and  yet 
all  his  were  baptized."  Is  my  brother  aware  how  far  this 
mode  of  reasoning  would  lead  him  ?  Suppose  that  a 
member  of  his  church  should  request  him  to  baptize  his 
unbelieving  wife,  several  children,  and  some  unbeliev- 
ing servants,  could  he  refuse  ?  Might  not  the  man 
justly  plead,  "  Sir,  you  have  taught  me  to  reason  thus: 
the  Apostolic  example  must  be  followed.  By  this  exam- 
ple we  are  informed,  that,  the  master  of  a  family  pro- 
fessing faith,  his  entire  household  were  baptized  with 
him.  But  his  adult  offspring  and  his  domestics,  whether 
converted  or  not,  were  part  of  the  household ;  and,  con- 
sequently, were  baptized.  Therefore,  as  I,  the  master 
of  my  family,  have  been  baptized,  and  made  a  profes- 
sion, my  wife,  my  children  and  my  servants,  also,  are  en- 
titled to  baptism,  whether  they  be  converted  or  not.  I 
leave  my  brother  to  answer,  whether  he  would  comply  with 
such  a  request.  To  build  infant  baptism  on  such  proofs, 
is  exceedingly  dangerous  and  pernicious.  For,  upon  the 
same  principle,  and  from  the  self  same  passage,  it 
would  follow,  that  the  eternal  happiness  of  all  that  were 
in  the  jailor's  house,  was  secured  because  of  his  faith 
only.  For,  the  Apostle  said  to  him  only,  "  believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy 
house :^^  yet,  as  fallacious  and  erroneous  as  this  argument 


ESSAYS    ON    BAPTISM. 


45 


is,  still  it  is  not  neiv,  for  Bishop  Horsey  and  otliers  have 
reasoned  in  the  same  manner.  For  instance,  Mr.  Blake, 
a  noted  advocate  for  infant  baptism,  speaks  thus :  "  We 
have  examples  not  to  be  contemned,  of  the  baptizing 
whole  households ;  and,  whether  infants  were  there  or  no, 
as  it  is  not  certain,  though  probable,  so  it  is  not  material. 
The  precedent  is  an  liouselwld.  He  that  followeth  the 
precedent,  must  baptize  households.  It  appears  not  that 
any  wife  was  there ;  yet,  he  that  followeth  the  precept, 
must  baptize  wives ;  and  so  I  may  say  servants,  if  they  be 
of  the  household."     In  Tomhesh  Examin.  p.  141. 

The  most  eminent  of  our  Pedobaptist  divines,  however, 
have  acknowledged  that  the  jailor'^s  household  was  com- 
posed of  believers  only. 

Calvin:  "Luke  commends  the  pious  zeal  of  the  jailor, 
because  he  dedicated  his  whole  house  to  the  Lord ;  in 
which,  also,  the  grace  of  God  illustriously  appeared,  be- 
cause it  suddenly  brought  the  whole  family  to  a  'pious  con- 
sent.^"^     Commeyit.  in  loc. 

Mr.  Henry:  "  He  rejoiced^  believing  in  God  with  all  his 
house.  There  was  none  in  his  (the  jailor's)  house,  that 
refused  to  be  baptized,  and  so  made  a  jar  in  the  harmony  ; 
but  they  were  unanimous  in  embracing  the  Gospel,  which 
added  much  to  the  joy."  Expos.  Acts  xvi.  34.  Thus, 
dear  reader,  we  have  examined  all  the  instances  of 
household  baptism  mentioned  in  the  New  Testament; 
and  we  close  with  the  words  of  the  judicious  Mr.  Lim- 
borchj  himself  a  Pedobaptist:  "  The  argument  is  of  no 
force,  and  good  for  nothing.''^  See  above  Essay  HI,  p.  6. 
We  will,  therefore,  proceed  to  the 

III.  Third  sanction  pleaded  for  infant  baptism,  derived 
from  our  Lord's  conduct  to  children,  recorded  Mark  x. 
14.  "  Suffer  the  little  children  to  come  unto  me,  and  for- 
bid them  not ;  for  of  such  is  the  kingdom  of  God. " 

The  reader  will  please  to  notice,  that  not  a  word  Is 
said  in  the  whole  of  this  transaction,  respecting  baptism ; 
nor  could  these  children  have  been  brought  to  Christ  for 
that  purpose ;  for  he  baptized  no  persons  whatever,  John 
iv.  2;  and,  if  the  disciples  had  been  in  the  habit  of  bap- 
tizing infants,  they  would  no  more  have  rebuked  those 
that  brought  them,  than  our  Pedobaptists  would  do.  Be- 
sides, we  are  expressly  informed,  that  they  were  brought 
that  Christ  might  touch  them.  This  was  done,  not  in  obe-^ 
4* 


46  ESSAYS    ON    BAPTISM. 

(lieiice  to  a  religious  institution,  but  in  conformity  with 
tiie  usual  custom  of  the  Jews :  who,  whenever  a  person 
of  renown  for  learning,  piety,  &c.  arrives  in  a  place,  even 
at  the  present  day,  parents  and  guardians  bring  their 
children  to  him,  to  receive  a  blessing  from  his  hands. 
This  argument,  therefore,  like  the  former,  has  long  been 
abandoned  by  the  most  learned  and  pious  of  our  oppo- 
nents. Thus  Poole's  Cont'muators :  "  We  must  take  heed 
we  do  not  found  infant  baptism  upon  the  example  of 
Christ  in  this  text;  for,  it  is  certain  that  he  did  not  bap- 
tize these  children."     Jinnot.  on  Matt.  xix.  14. 

Dr.  Doddridge :  "I  acknowledge  these  words  of  them- 
selves will  not  prove  infant  baptism  to  be  an  institution  of 
Christ."     In  loc. 

Mr.  Btirkitt:  "They  were  brought  unto  Jesus  Christ: 
but  for  what  end  1  Not  to  baptize  them,  but  to  bless 
them."     Expos.  JVotes  on  the  place. 

IV.  Having  examined  the  arguments  generully  adduced 
in  favor  of  infant  baptism,  I  will  now,  in  the  fourth  place, 
invite  your  attention  to  that  particular  argument,  more 
frequently  and  more  confidently  relied  upon,  as  a  divine 
sanction  for  their  practice,  viz :  analogy  between  the  Old 
and  JVeiv  Testament  dispensations. 

But  allow  me  to  assure  the  reader,  that  it  is  the  most 
difficult  part  of  the  whole  subject ;  not  because  of  the 
strength  of  the  argument,  but  because  such  is  the  variety 
and  opposite  nature  of  the  opinions  by  which  it  is  illus- 
trated and  supported,  that  it  leads  into  a  labyrinth  without 
a  ray  of  light  from  the  volume  of  divine  revelation. 

I  have,  however,  endeavored,  in  the  most  conscientious 
and  faithful  manner,  to  unite  and  comprise  the  substance 
of  what  has  been  advanced,  and  will  express  it  thus  : 

"  Religion  is  the  same  in  all  ages,  and  differs  only  in 
the  outward  mode  or  dispensation ;  the  privileges  of  the 
christian  dispensation,  it  is  allowed  on  all  sides,  are  supe- 
rior to  those  of  the  Old  Testament ;  but,  under  the  Old 
Testament  dispensation,  children  were  interested  in  those 
privileges,  and  circumcision  was  the  sign  and  seal  thereof; 
therefore,  the  children  of  believers,  under  the  New  Tes- 
tament dispensation,  must  be  interested  in  the  same,  and 
baptism  is  the  sign  and  seal  thereof;  and  if  it  were  not  so, 
vve  should  expect  to  find  an  express  law  excluding  them." 

As  this  proposition  consists  of  many  members,  it  will 


ESSAYS    ON    BAPTISM.  47 

be  necessary  to  dissect  it  for  the  better  examination  of 
them,  to  see  how  far  we  agree  or  differ.  To  the  first  two 
particulars  we  can  have  no  objection ;  but,  before  w^e  can 
decide  on  the  third,  viz:  that,  ''under  the  Old  Testament, 
children  were  interested  in  those  privileges,  and  circun> 
cision  was  the  sign  and  seal  thereof;"  we  ought  to  know 
the  nature  and  extent  of  those  privileges.  We  are  told  by 
Pedobaptists,  "  that  the  children  were  members  of  the  cove- 
nant and  of  the  Jewish  church,  and  were,  consequently, 
entitled  to  the  blessings  promised  in  the  former,  and  the 
privileges  enjoyed  in  the  latter ;  and  that,  as  baptism  has 
come  in  the  place  of  circumcision,  and  the  christian 
church  being  only  a  continuation  of  the  Jewish  church, 
therefore,  children  of  believers  are  entitled  to  the  blessings 
of  the  covenant  and  the  privileges  of  the  church."  The 
reader  will  easily  perceive,  that  this  answer,  instead  of 
explaining  the  nature  and  extent  of  the  blessings  and  priv- 
ileges, rather  obscures  the  subject,  and  leaves  it  in 
still  greater  uncertainty  and  confusion.  For,  as  the 
Scripture  speaks  of  two  covenants  made  with  Abraham, 
we  must  inquire  into  the  nature  of  each,  to  see  how  far 
children  were  interested;  and  whether  the  children  of 
Christians  and  of  Jews  are  entitled  to  the  smne  privileges. 
We  must,  also,  inquire  whether  there  ever  was  such  a 
thing  as  a  Jeioish  church,  and  if  there  were,  how  far  the 
Christian  church  is  connected  with  it. 

I  will,  therefore,  endeavor  to  give  a  scriptural  state- 
ment of  these  subjects  ;  and  then  shew,  that  the  senti- 
ments of  our  Pedobaptist  brethren  are  inconsistent  with 
such  statement. 

It  appears  from  the  sacred  volume,  that  Abraham  wa-s 
peculiarly  favored  with  the  knowledge  of,  and  interest  in, 
two  covenants.  The  former  is  generally  styled  the  "  Co- 
venant of  Grace,"  i.  e.  the  way  of  salvation  by  grace,  to 
distinguish  it  from  the  covenant  made  with  Adam,  coirv- 
raonly  called  "  the  covenant  of  works."  This  covenant  of 
grace  was  revealed  to  our  first  parents  immediatelv  after 
the  fall,  in  the  promise  that  the  seed  of  the  woman  should 
bruise  the  head  of  the  serpent ;  and  its  nature  was  e?i- 
plained  by  the  immediate  institution  of  sacrifices.  Gen. 
iii.  15,  21. 

When  Jehovah  was  pleased  to  call  Abraham  from 
Ur  of  the  Chaldees,  from  the  worship  of  idols,  to  serve  th& 


48  ESSAYS  ON  BAPTISM. 

true  God,  he  made  an  additional  revelation  concerning 
this  covenant,  viz. :  that  the  Mediator  of  the  covenant,  or 
the  Messiah,  should  descend  from  him.  And  Abraham 
**  believed  in  the  Lord,  and  He  counted  it  unto  him  for 
righteousness."  Gen.  xv.  6.  Hence,  he  became  the  *'  fa- 
ther of  all  them  that  believe,"  vi^hether  Jews  or  Gentiles. 
Rom.  iv.  4 — 12.  To  make  it  impossible  for  any  of  my 
Presbyterian  brethren  even  to  suspect  a  misrepresentation 
of  the  nature  of  this  covenant,  I  will  describe  it  in  the 
language  of  their  own  confession  of  faith.  "  The  cove- 
nant of  grace  was  made  with  Christ  as  the  second  Adam^ 
and  with  him  all  the  elect  as  his  seed.  Gal.  iii.  16,  Isa. 
lix.  21,  Zech.  vi.  13,  Luke  xxii.  29,  2  Sam.  xxiii.  5, 
Rom.  v.  15,  &/C."  "The  grace  of  God  is  manifested  in 
the  second  covenant ;  in  that  he  freely  provideth  and  of- 
fereth  to  sinners  a  Mediator,  and  life  and  salvation  by  him, 
and  requiring  faith  as  the  condition  to  interest  them  in 
him,  promiseth  and  giveth  his  Holy  Spirit  to  all  his  elect, 
to  work  in  them  that  faith  with  all  other  saving  graces." 
Gen.  iii.  15,  Isa.  xlii.  6,  John  vi.  27,  1  Tim.  ii.  5,  1  John 
v.  11,  12,  John  iii.  16,  Prov.  i.  23,  2  Cor.  iv.  13,  Gal.  v. 
22,  23.     Larger  Catechism^  duestions  31,  32. 

Here  the  reader  will  please  to  observe,  that  the  subjects 
of  this  covenant  are  the  elect ;  that  they  become  interested 
in  this  covenant  by  faith ;  that  this  faith  is  wrought  in 
them  by  the  Holy  Ghost ;  and  that  the  Holy  Ghost  is  pro- 
mised and  gir^en  to  them :  hence,  the  salvation  of 
the  elect  is  secured  by  the  promise  of  God ;  and  it  is, 
therefore,  impossible,  that  one  of  them,  interested  in  this 
covenant,  shall  ever  perish.  Again,  it  is  also  secured  by 
the  intercession  of  Christ.  For,  we  are  informed,  "  Christ 
maketh  intercession  by  his  appearing  in  our  nature  con- 
tinually before  the  Father  in  heaven,  in  the  merit  of  his 
obedience  and  sacrifice  on  earth ;  declaring  his  will  to 
have  it  applied  to  all  believers.  Heb.  ix.  24,  i.  3,  John 
xvii.  9,  20,  24."  Ibid,  quest.  55.  Now  as  the  Father 
heareth  him  always,  the  merit  of  his  obedience  and  sacri- 
fice must  be  applied  to  them.  The  blessings  procured  by 
the  merit  of  Christ,  are  *' redemption  and  all  other  bene- 
fits of  the  covenant  of  grace.  Heb,  ix.  12,  2  Cor.  i.  30." 
Ibid,  quest.  57.  Another  benefit  belonging  to  the  sub- 
jects of  this  covenant  is,  that  "  they  are  spiritually  and 
mystically,  yet  really  and  inseparably^  joined  to  Christ  as 


ESSAYS  ON  BAPTISM.  49 

their  head  and  husband."  Eph.  ii.  6,  7,  8,  1  Cor.  vi. 
17,  John  X.  28,  Eph.  v.  23,  30. 

Once  more,  we  are  told  that  ''  the  subjects  of  this  cove- 
nant cannot  fall  away  from  the  state  of  grace."  "  True 
believers,  by  reason  of  the  unchangeable  love  of  God, 
and  his  decree  and  covenant  to  give  them  perseverance, 
their  inseparable  union  with  Christ,  his  continual  inter- 
cession for  them,  and  the  spirit  and  seed  of  God  abiding 
in  them,  can  neither  totally  nor  finally  fall  away  from  the 
state  of  grace,  but  are  kept  by  the  power  of  God,  through 
faith,  unto  salvation."  Ibid,  quest.  79.  Thus  it 'appears, 
that  all  the  subjects  of  this  covenant  will  be  saved  with  an 
everlasting  salvation. 

When  Abraham,  was  seve?iti/-Jive  years  old,  he  received 
the  covenant  oi  grace.  Twenty-four  years  after,  the  Lord 
was  pleased  to  make  a  covenant  with  him,  called  the  Coye- 
na7it  of  Circumcision,  the  charter  of  which  reads  thus :  "o5?i(i 
ichen  Abram  was  ninety  ijears  old  and  nine,  the  Lord  appear^ 
ed  to  Abranij  and  said  unto  him,  I  am  the  Almighty  God; 
walk  before  me,  and  be  thou  perfect.  And  I  will  make  my 
covenant  between  me  and  thee;  and  will  multiply  thee  exceed- 
ingly. And  Abram  fell  on  his  face :  and  God  talked  with 
him,  saying,  As  for  me,  behold  my  covenant  is  with  thee,  and 
thou  shall  be  a  father  of  many  nations.  JYeither  shall  thy 
name  any  more  be  called  Abram;  bid  thy  name  shall  be 
Abraham :  for  a  father  of  many  nations  have  1  made  thee. 
And  I  will  nuike  thee  exceeding  fruitful,  and  I  will  make 
nations  of  thee ;  and  kings  shall  come  out  of  thee.  And  I 
will  establish  my  covenant  between  me  and  thee,  and  thy  seed 
after  thee,  in  their  generations ,  for  an  everlasting  covenant; 
to  be  a  God  unto  thee,  and  to  thy  seed  cfter  thee.  And  J 
will  give  unto  thee,  and  to  thy  seed  after  thee,  the  land 
wherein  thou  art  a  stranger,  all  the  land  of  Canaan,  for  an 
everlasting  possession;  and  I  will  be  their  God.  And  God 
said  unto  Abraham,  Thou  shall  keep  my  covenant  therefore, 
thou,  and  thy  seed  cfter  thee,  in  their  generations.  This  is 
my  covenant  which  ye  shall  keep  between  me  and  you,  and 
thy  seed  cfter  thee:  Every  man-child  among  you  shall  be  cir- 
cumcised. And  ye  shcdl  circumcise  the  flesh  of  your  fore^ 
ekin;  and  it  shcdl  be  a  token  of  the  covenant  betwixt  me  and 
you.  And  he  that  is  eight  days  old  shcdl  be  circumcised 
among  you,  every  man  child  in  your  generations;  he  that  is 


50  ESSAYS    ON    BAPTISM. 

born  in  fhe  house,  or  bought  with  money  of  any  stranger, 
which  is  not  of  thy  seed.  He  that  is  born  in  thy  house,  and 
he  that  is  bought  iviththy  money,  must  needs  be  circumcised: 
and  my  covenant  shall  be  in  your  flesh  for  an  everlasting 
covenant.  Jlnd  the  uncircumcised  man-child,  whose  flesh  of 
his  foreskin  is   not  circumcised,  that  soul  shall  be  cut 

OFF  FROM  HIS  PEOPLE  ;    HE  HATH  BROKEN    MY  COVENANT." 

Gen.  xvii.  1 — 14.  From  the  tenor  of  this  covenant  it  is 
obvious,  that  its  subjects  were  Abraham  and  his  natural 
seed  in  all  their  generations.  The  blessings  promised 
them  were  all  of  a  temporal  nature,  viz  :  that  God  would  in- 
crease and  multiply  them  exceedingly ;  and  be  their  God 
in  a  peculiar  sense,  affording  special  protection,  provision, 
direction,  &c.  and  giving  them  a  certain  described  territo- 
ry for  an  inheritance.  To  this  covenant  was  annexed  the 
rite  of  circumcision  as  a  sign  of  carnal  descent,  a  mark  of 
national  distinction,  and  a  token  of  interest  in  those  tem- 
poral blessings  which  were  promised  to  Abraham.  A  ne- 
glect of  this  rite  was  punished  with  excommunication. 
And,  although  the  inheritance  was  restricted  to  the  pos- 
terity of  Abraham,  yet  all  males  that  belonged  to  his  do- 
mestic establishment,  must  be  circumcised,  without  any 
regard  to  personal  character,  conduct,  ot  faith. 

This  statement  of  the  covenant  of  circumcision,  might 
be  confirmed  by  many  testimonies  from  the  writings  of 
some  of  the  most  eminent  Pedobaptist  divines.  I  will  ap- 
peal to  a  few  only. 

Witsius :  "  Circumcision  was  the  sign  of  a  covenant 
with  God,  undoubtedly  made  with  Abraham  and  his  family 
only,  exclusive  of  other  nations,  and  a  seal  of  those  bene- 
fits which  he  intended  to  be  peculiar  to  Abraham's  pos- 
terity :  and,  therefore,  according  to  divine  appointment,  it 
was  used  to  distinguish  the  seed  of  Abraham  from  the  na- 
tions of  the  world.  Whence  the  sons  of  Jacob  thought  it 
unworthy  the  dignity  of  their  family,  that  their  sister 
should  be  given  in  marriage  to  one  that  was  uncircum- 
cised."    Egyptiaca,  L.  3,  c.  6,  §  5. 

Carpzovius:  "The  covenant  of  circumcision  is  very 
closely  connected  with  the  promise  of  multiplying  Abra- 
ham's posterity ;  of  bestowing  on  them  a  large  country 
and  very  great  honors;  and  it  icas  a  mark  of  difference^ 
by  ichich  they  might  he  distinguished  from  other  nations. 
Whence  it  followed,  that  the  Jewish  republic  being  abol- 


ESSAYS  ON  BAPTISM.  51 

ished,  and  the  land  of  Canaan  lost,  tliis  covenant  expired 
at  the  same  time.  Nay,  it  by  no  means  agreed  to  the 
times  of  the  Messiah,  in  which,  according  to  the  predict 
tions  of  the  prophets,  the  distinction  between  the  natural 
descendants  of  Abraham  and  other  nations  being  removed, 
both  became  one  people  under  the  Messiah,  and  after- 
wards were  to  have  all  things  common."  Apparat.  Hist. 
Crit.  Antiq.  Sac.  Annotat.  p.  605. 

From  this  plain  statement,  the  candid  reader  will 
easily  perceive,  that  Abraham  was  interested  in  tioo  cove- 
nants, viz.  the  covenant  of  grace  and  the  covenant  of  cir- 
cumcision ;  and  that  these  covenants  were  entirely  distinct 
in  their  nature,  privileges,  duration,  and  Subjects.  The 
want  of  keeping  in  view  the  distinction  of  these  covenants, 
has  been  the  cause  of  much  confusion.  It  has  been  justly 
observed  by  Dr.  Cox:  "That  neither  he  nor  they  (?'.  e. 
Dr.  Wardlaw  and  his  Pedobaptist  brethren)  can  ever  find 
the  passage,  in  which  the  covenant  of  circumcision  is 
called  the  covenant  of  grace — nor  can  they  point  out  the 
text,  wherein  the  temporal  blessings  given  to  Abraham  are 
mentioned  in  the  covenant  of  grace — nor  can  they  shew, 
if  the  terms  were  identical,  how  Melchizedek,  Lot,  and 
others,  should  be  included  in  the  covenant  of  grace,  which 
none  will  deny,  yet  were  not  in  the  covenant  of  circumci- 
sion ;  or  how  Ishmael  and  Esau  should  be  in  the  covenant 
of  circumcision,  yet  had  no  portion  of  the  covenant  of 
grace — nor  is  it  possible  for  them  to  obviate  the  difficulty, 
that,  if  Abraham  were  the  federal  head  of  his  natural  and 
spiritual  seed,  or  of  the  covenant  of  grace,  and  Christ  is 
confessedly  the  head  of  the  same  covenant,  there  must  be 
two  heads  of  that  covenant,  having,  in  fact,  as  such,  a 
conflicting  title  of  superiority.  It  is  the  first  and  great 
mistake,  respecting  the  covenant  itself,  that  perplexes  the 
whole  subject,  pollutes  all  the  subsequent  reasonino-s,  and 
confounds  together,  things  which  essentially  differ."  On 
Baptism,  p.  134.  We,  therefore,  repeat  the  inquiry,  viz. 
What  do  our  brethren  mean,  when  they  say,  that  children 
were  interested  in  the  covenant  made  with  Abraham,  and 
that  circumcision  was  the  sign  and  seal  thereof?  They 
certainly  cannot  mean,  that  all  that  were  circumcised, 
were  interested  in  the  covenant  of  grace ;  for,  their  own 
confession  of  faith,  as  we  have  shewn,  informs  us,  that  all 
interested  in  that  covenant,  will  certainly  be  called,  adopt- 


52  ESSAYS    ON    BAPTISM. 

ed,  justified,  sanctified  and  glorified  ;  but  multitudes,  who 
were  circumcised,  proved  by  their  life  and  conduct,  that 
they  had  neither  part  nor  lot  in  these  matters,  and,  there- 
fore, were  not  interested  in  the  covenant  of  grace.  They 
must  then  mean  the  covenant  of  circumcision — be  it  so. 
But  this  covenant  was  made  with  Abraham  and  his  natu- 
ral posterity  exclusively ;  and,  whether  it  be  abrogated  or 
not,  it  certainly  can  afford  no  argument  in  favor  of  their 
opinion,  that  the  infants  of  believers  are  entitled  to  bap- 
tism, and  that  baptism  seals  to  them  the  blessings  of  the 
covenant  of  grace,  because  the  Jewish  children  were  inter- 
ested in  the  covenant  of  circumcision.  If  there  were  any 
propriety  in  such  a  mode  of  reasoning,  surely  the  descend- 
ants of  Abraham  might  have  argued  with  greater  propriety, 
that,  "  as  Jehovah  was  pleased  to  favor  them  with  the  bless- 
ings of  a  peculicu'  covenant,  in  which  no  others  had  any 
share,  he  would  certainly  not  exclude  them  from  the  cov- 
enant of  grace,  which  was  for  all  nations."  Such,  indeed, 
dear  reader,  seems  to  have  been  the  foundation,  on  which 
the  carnal  Jews  rested  their  hope  for  salvation,  that  they 
had  Abraham  to  their  father. 

Perhaps  it  will  be  said,  that  the  Jewish  children 
must  have  been  interested  in  spiritual  blessings  sealed  to 
them  by  circumcision,  because  the  Apostle  calls  it  "  a  sign 
and  seal  of  righteousness."  In  this  garbled  manner  the 
passage  is,  indeed,  frequently  quoted  ;  but  the  whole  verse 
reads  thus :  "  And  he  received  the  sign  of  circumcision, 
a  seal  of  the  7'ighteousness  of  the  faith,  which  he  had  yet 
being  uncircumcised :  that  he  might  be  the  father  of  all 
them  that  believe,  though  they  be  not  circumcised ;  that 
righteousness  might  be  imputed  unto  them  also."  Rom. 
iv.  II. 

If  the  reader  will  have  the  goodness  to  refer  to  his  Bible, 
he  will  find,  that  this  first  verse  is  a  part  of  the  conclusion 
of  a  chain  of  arguments,  which  commences  at  the  begin- 
ning of  the  second  chapter.  The  Apostle,  having  in  the 
first  chapter  shewn,  that  the  Gentiles  were  without  a  jus- 
tifying righteousness,  proceeds  to  shew,  that  the  Jews, 
though  circumcised,  had  no  advantage  in  this  respect; 
viz.  that  they  could  no  more  be  justified  by  the  deeds  of 
the  law  than  the  gentiles,  but  that  the  only  way  of  any 
sinner's  justification  at  the  bar  of  Jehovah,  was  faith  in  the 
Messiah ;  and  this  he  proves  from  the  example  of  Abra- 


ESSAYS    ON    BAPTISM.  53 

ham,  who  himself  was  justified  by  faith,  before  he  had  re- 
ceived the  law  of  circumcision.  Circumcision,  therefore, 
instead  of  being  the  procuring  cause  of  gospel  justification, 
was  only  a  sign  and  seal  to  Abraham,  that  he  had  already 
been  justified  by  faith  ;  for  his  implicit  obedience  to  that 
positive  law,  which  had  nothing  but  the  authority  of  the 
lawgiver  for  its  recommendation,  was  a  convincing  evi- 
dence of  the  purity  and  strength  of  his  faith.  And  the 
reader  will  please  to  notice,  that  this  is  the  only  place  in 
the  bible,  where  circumcision  is  called  a  sign  or  seal  of 
righteousness,  and  that  it  was  so  to  Abraham  and  no  other. 
Besides,  facts  shew  that  multitudes,  who  were  circumcised 
in  the  flesh,  have  never  been  justified  by  faith.  It  is 
evident,  therefore,  that  circumcision,  though  "  a  token''''  of 
temporal  blessing,  yet  was  neither  a  sign  nor  a  seal  of  spi- 
ritual benefit  to  Jewish  children.  The  inference,  there- 
fore, that  baptism  is  a  sign  and  seal  of  spiritual  blessings 
to  the  children  of  believing  gentiles,  is  without  foundation, 
and  must  fall  of  itself. 

12.  Besides,  the  Scriptures  no  where  teach  us,  that 
either  circumcision  or  baptism  is  the  seal  of  any  covenant. 
The  children  of  God  are,  indeed,  sealed,  not  with  Bap- 
tism, but  with  the  Holy  Ghost ;  not  in  infancy,  or  before 
they  believed,  but  afterwards.     Eph.  i.  13. 

On  the  supposition  that  baptism  is  a  seal  of  the  cove- 
nant of  grace,  what  is  the  consequence  ?  Why,  instead  of 
being  an  argument  in  favor  of  Infant  Baptism,  it  would 
absolutely  exclude  infants  from  the  solemn  ordinance. 
With  entire  confidence  we  submit  the  case  to  a  jury  se- 
lected from  their  own  most  eminent  divines.  But,  instead 
of  a  foreman,  let  us  hear  several  of  the  jurors  express  their 
sentiments. 

The  great  3Ir.  Charnoch  :  "  God  seals  no  more  than  he 
promises,  nor  in  any  other  manner  than  as  he  promises. 
He  promises  only  to  faith,  and,  therefore,  only  seals  to 
faith.  Covenant  graces,  therefore,  must  be  possessed  and 
acted,  before  covenant  blessings  can  be  ratified  to  us." 
Works,  Vol.  II.  p.  781. 

The  pious  Mr.  Bradbury:  ''  We  call  these  two  institu- 

tiojis  of  the  New  Testament,  the  seals  of  the  covenant; 

but  they  never  seal  what  you  have  not,  nor  can  they  seal 

any  thing  you  did  not."     Duty  and  Doct.  of  Bap.  13. 

Mr.  Ilebden:  "  Was  circumcision  a  seal  of  justification. 
5  .  J  . 


54  ESSAYS    ON    BAPTISM. 

or  remission  of  sins,  to  such  as  Abraham  vjdiS,  or  sincere 
believers?  So  is  baptism  now."  Baptisnial  Regenerate 
disproved,  p.  50. 

Calvin :  ''  Baptism  is,  as  it  were,  the  appendix  of  faith, 
and,  therefore,  posterior  in  order  ;  and  then,  if  it  be  ad- 
ministered without  faith,  of  which  it  is  a  seal,  it  is  both 
an  injurious  and  a  gross  profanation."  Com.  in  Act. 
viii.  36. 

Hence,  it  appears,  that  the  jury  is  perfectly  agreed, 
that  infants  are  not  proper  subjects  for  baptism,  and 
that  it  would  be  "  an  injurious  and  gross  profanation"  to 
administer  it  to  them.  And  who  can  disapprove  their 
principles  and  arguments  ?  God  seals  only  what  he  pro- 
mises, he  promises  only  to  faith,  and  that  personally,  not 
by  proxy,  such  as  parents  and  other  sponsors,  (see  Brad- 
bury;) but  infants  cannot  believe,  therefore,  they  have  no 
right  to  the  seal. 

13.  But  it  is  high  time  to  proceed  to  the  consideration 
of  the  next  part  stated  in  the  reply,  viz.  That  baptism  has 
come  in  the  place  of  circumcision ;  and  that,  as  this  rite 
was  performed  on  all  the  male  posterity  of  Abraham,  so 
baptism  is  to  be  administered  to  all  the  children  of  be- 
lievers. Notwithstanding  the  frequency  of  this  assertion 
and  the  great  confidence  placed  in  it,  yet  I  cannot  believe 
it  for  want  of  evidence.  *'  If  Dr.  IVardlaw,''^  says  Dr. 
Cox,  "  will  point  out  any  individual  passage  in  the  Scrip- 
tures, in  Genesis,  or  in  Romans — in  Moses,  or  in  PauC— 
where  baptism  is  represented  as  substituted  for  circumci- 
sion, '  loe  laill  believe  it.^  "     On  Baptism,  p.  149. 

I  am  aware,  that  Col.  ii.  11,  12,  is  generally  quoted  as 
a  proof  But  let  us  read  it:  "  In  whom  (Christ)  also,  ye 
are  circumcised  with  the  circumcision  made  without 
hands,  in  putting  off  the  body  of  the  sins  of  the  flesh  by 
the  circumcision  of  Christ ;  buried  with  him  in  baptism, 
wherein  ye  also  are  risen  with  him,  through  the  faith  of 
the  operation  of  God."  Does  not  the  reader  perceive, 
that  the  persons  here  spoken  of  are  adults,  who  believed, 
mortified  the  deeds  of  the  fiesh,  &c. ;  and  that  this  passage 
has,  therefore,  nothing  to  do  with  Infant  Baptism  ? 

14.  Besides,  does  it  follow,  that,  because  there  seems 
to  be  in  these  words  a  comparison  between  baptism  and 
circumcision,  therefore,  the  one  is  come  in  the  place  of 
the  other  ?     We  know,  that  there  was  some  similarity  be- 


ESSAYS    ON    BAPTISM.  55 

tween  Noah's  Ark  and  the  ordinance  of  baptism,  1  Pet. 
iii.  21.  Do  any  of  our  brethren,  therefore,  beUeve,  that 
the  latter  is  come  in  the  place  of  the  former  1 

The  eminently  learned  Venema,  though  a  Pedobaptist, 
acknowledges,  "that  the  scriptures  no  where  affirm, 
that  baptism  holds  the  place  of  circumcision.  Nor  from 
that  place  of  Paul,  Col.  ii.  11,  12,  can  any  thing  else  be 
inferred,  than  that  the  two  sacraments  answer  one  another  ; 
for  it  is  not  there  asserted  in  express  words.  The  Apos- 
tle simply  asserts  in  those  words,  that  baptism  answers  to 
spiritual  circumcision."    Diss.  Sacra;.  L.  2,  C  15,  §  0,  7. 

15.  Besides,  wherein  does  the  striking  shuilarity  or  an- 
alogy consist  ?  There  are,  no  doubt,  a  few  particulars,  in 
which  baptism  may  be  compared  to  circumcision,  but  there 
is  a  striking  dissimilarity  in  very  many  of  the  most  import- 
ant parts.  As  we  have  shewn  before,  that  the  covenant  of 
grace  and  the  covenant  of  circumcision  differed  essentially, 
in  nature,  subjects,  promises,  and  duration ;  so,  likewise, 
do  the  ordinances  of  baptism  and  circumcision  differ. 
Circumcision  was  a  bloody  and  painful  ceremony ;  bap- 
tism is  the  immersion  of  a  person  in  water,  as  a  solemn 
religious  ordinance,  administered  to  such  as  believe,  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  The  subjects  of  the  one  are  only  male 
children,  eight  days  old;  the  subjects  of  bapti,sm  are  not 
infants,  but  "  both  Men  and  Women,''''  capable  of  making 
a  credible  profession.  The  design  of  circumcision  v/as 
chiefly  to  keep  the  descendants  of  Abraham  a  distinct  peo- 
ple from  all  other  nations  ;  baptism  is  to  be  administered 
to  believers  of  every  nation,  without  exception.  The  du- 
ration of  circumcision  was  during  the  existence  of  the 
Jewish  polity  ;  the  duration  of  baptism  is  to  the  end  of  the 
world. 

The  defect  of  this  analogy  has  been  acknowledged  by 
not  a  few  Pedobaptist  divines.  Cattenburgh :  "  Though, 
apparently,  there  is  a  great  similitude  between  circum- 
cision and  baptism,  yet  it  does  not  thence  follow,  that  this 
comes  in  the  place  of  that ;  because,  on  the  same  princi- 
ple, a  person  might  argue,  that  bread  and  wine  in  the  sa- 
cred supper,  succeeded  in  the  place  of  manna,  and  of 
water  from  the  rock.  Is  it  to  be  believed,  on  supposition 
of  this  assertion  concerning  baptism  being  admitted,  that 
John  the  Baptist,  in   his  preaching,  would  not  have  sig- 


56  ESSAYS  ON  BAPTISM. 

nified  something  of  this  kind  ;  and  that  our  Lord  himself 
would  not  have  taught  his  disciples  concerning  such  an 
appointment  ?  We  may  add,  when  so  sharp  a  controver- 
sy was  agitated  about  circumcision,  (Acts  xv.)  not  so 
much  as  a  tittle  occurs  relating  to  such  a  succession ; 
which,  nevertheless,  on  that  occasion,  ought  principally 
to  have  been  mentioned.  Further,  besides  the  difference 
of  circumstances  mentioned  by  the  learned  Limboi'ch,  and 
that  most  evident  argument,  Jione  but  male  children  were 
circumcised,  therefore,  they  only  are  to  he  baptized; 
others  add,  circumcision  was  performed  by  a  knife,  but 
baptism  is  administered  in  water.  The  circumcision  of 
infants  was  urged  by  the  Lord  with  such  great  rigor,  that 
Moses  himself  was  threatened  with  destruction  for  its  ne- 
glect, Exod.  iv.  24 ;  and  fathers  neglecting  that  rite,  it 
was  lawful  for  mothers  to  circumcise  their  sons,  Ex.  iv. 
25,  which  the  reformed  prohibit  to  women,  or  do  not 
permit,  in  regard  to  baptism.  Circumcision  was  not  per- 
formed in  the  name  of  any  one,  as  baptism  is,  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Circumcision  was  performed  upon  one  member  only ; 
whereas,  in  baptism,  the  whole  body  is  ordered  to  be  im- 
mersed. Principally,  circumcision  was  a  discriminating 
mark  of  the  Jews  from  other  nations ;  whereas  baptism 
tends  to  unite  all  nations  in  one  body."  Spicileg.  Thcolog. 
L.  4,  c.  64  sect.  2,  §  22.  See  large  extracts  to  the  same 
purpose  from  Venema,  Limborch  and  others.  Booth 
Ped.  Bap.  Exam.  vol.  II.  ch.  4,  sect.  3. 

I  hope  the  reader  will  pardon  my  dwelling  so  long  on 
this  argument  of  our  brethren ;  but,  as  this  doctrine  of 
analogy  is  so  frequently,  and  so  confidently  appealed  to,  I 
considered  it  due  to  truth,  to  shew  its  fallacy.  I  will  add 
only  one  or  two  particulars  more,  and  then  proceed. 

16.  It  has  already  been  shewn  (Essay  I.  3)  that,  in  the 
observance  of  a  positive  institution,  we  are  to  be  guided  by 
the  express  law  of  the  institution,  Baptism  is  a  positive  in- 
stitution ;  therefore,  its  own  law  is  to  be  the  rule  of  our  con- 
duct, and  not  analogy.  Such  is  the  acknowledged  senti- 
ment of  many  Pedobaptist  divines.  In  addition  to  those 
already  cited  in  the  first  Essay,  I  will  quote  one  more. 
Mr,  Ball:  **  In  whatever  they  (circumcision  and  baptism) 
agree,  or  differ,  we  must  look  to  the  institution,  and  nei- 
ther stretch  it  wider,  nor  draw  it  narrower  than  the  Lord 


ESSAYS    ON    BAPTISM.  57 

has  made  it.  For  he  is  the  institutor  of  the  sacraments, 
according  to  his  own  good  pleasure ;  and  it  is  our  part  to 
learn  of  him,  both  to  ivhom,  how,  and /or  irhat  end  the  sa- 
craments are  to  be  administered  ;  how  they  agree,  and 
wherein  they  differ.  In  all  which,  we  must  affirm  nothing 
but  what  God  hath  taught  us,  and  as  he  has  taught  us." 
In  Mr.  Tombesh  Exam.  p.  23.  Besides,  to  argue  from 
analogy  our  brethren  tell  us,  is  of  very  doubtful  and  uncer- 
tain authority.  Dr.  Clarhc,  speaking  of  the  analogy  of 
baptism  and  circumcision,  says  :  "  Whether  this  analogy 
be  rightly  drawn  or  no,  and  be  a  sufficient  and  adequate 
foundation  for  what  has  been  built  upon  it,  is  a  contro- 
versy."    Ser.  vol.  I.  Ser.  38.  p.  241.  fol. 

Lord  Brooke:  ''The  analogy  which  Baptism  now  has 
with  circumcision  in  the  old  law,  is  a  fine  rhetorical  argu- 
ment to  illustrate  a  point  well  proved  before  ;  but  I  some- 
what doubt,  wdiether  it  be  proof  enough  for  that,  which 
some  would  prove  by  it ;  since,  besides  the  vast  difference 
in  the  ordinances,  the  persons  to  be  circumcised  by  the 
positive  law,  are  so  express,  that  it  leaves  no  place  for 
scruple.  But  it  is  far  otherwise  in  baptism  ;  where  all  the 
designation  of  persons  fit  to  be  partakers,  for  aught  I  know, 
is  only  such  as  believe.  For  this  is  the  qualification  that, 
with  exactest  search,  I  find  the  scripture  requires  in  per- 
sons to  be  baptized;  and  this  it  seems  to  require  in  all 
such  persons.  Now,  how  infants  can  be  properly  said  to 
believe,  I  am  not  yet  fully  resolved."  Discourse  on  Epis- 
copacy, sec.  2,  ch.  7,  p.  97, 

17.  Nay  ;  let  our  brethren  but  for  a  moment  lose  sight 
of  Infant  Baptism,  and  they  will  most  loudly  exclaim 
against  the  doctrine  of  analogy,  and  show  with  the  greatest 
facility  how  it  has  opened  a  floodgate  to  errors  and  super- 
stitions. 

"  If  it  be  once  granted  to  the  Doctors  of  the  Romish 
Communion,"  says  Vitringa,  "that  the  order  and  wor- 
ship of  the  gospel  church  are  conformable  to  those  of  the 
Jewish  economy,  {to  ivhich  the  Papists  always  look  for  the 
chief  support  of  their  numerous  errors,)  they  will  plau- 
sibly defend  the  whole  of  their  ecclesiastical  polity."  De 
Synog.  Vet.  pp.  15,  10. 

Mr.    Tombes  has  observed :  ''It  is  the  common   com- 
plaint of  Protestants  and  antiprelatists,  that  in  imitation  of 
the  Jews,  under  pretence  of  analogy,  a  new-named  Juda- 
5* 


58  ESSAYS  ON  BAPTISM. 

ism  has  been  brought  into  the  christian  church."  Antipc- 
dohup.  Part  2,  p.  17.  It  is  from  this  very  fruitful  source, 
analogy,  that  the  Papists  endeavor  to  prove  the  lavi^ful- 
ness  of  women  baptizing,  in  cases  of  approved  necessity, 
because  the  wife  of  Moses  performed  the  rite  of  circumci- 
sion on  her  son  ;  that  the  church  of  Christ  should  have  a 
visible  Head,  because  the  Jewish  church  had  a  High 
Priest ;  that  the  true  church  must  be  infallible,  because 
the  ancient  High  Priest,  by  consulting  Urim  on  certain 
occasions,  delivered  oracles  ;  and  that  there  must  be  seven 
sacraments,  because  the  number  seven  makes  a  conspi- 
cuous figure  in  the  Hebrew  ritual,  &<c.  &c.  The  English 
Episcopalians  have  tenaciously  retained  this  Doctrine  of 
analogy  to  sanction  the  establishment  of  a  national  church 
— the  strict  alliance  between  the  church  and  the  state— 
the  divine  right  of  tithes  for  the  support  of  christian  mi- 
nisters— Canonical  habits — their  holy  days,  ^c.  &lc,. 

"  Whence  is  it,"  says  the  venerable  3Ir.  Booth,  "  ex- 
cept on  the  same  foundation,  that  christian  Ministers  as- 
sume the  character  of  Priests,  call  the  Lord's  table  an 
altar,  and  the  holy  Supper  a  sacrifice  ?  On  what  princi- 
ples, but  those  of  Judaism,  do  people  plead  for  sumptuous 
places  of  worship,  and  the  consecration  of  them  ;  for  al- 
ternate singing,  and  various  amusing  ceremonies  in  pub- 
lic devotion  ?  Whence  is  it,  except  on  principles  pecu- 
liar to  the  ancient  theocracy,  that  any  plead  for  the  mi^X' 
ieveace  oi  civil  magistrates,  in  affairs  that  are  purely  reli- 
gious, and  for  the  persecution  of  real  or  of  suspected 
heretics  ?  These  and  other  particulars  are  defended,  if 
defended  at  all,  by  scripture,  on  the  appointments,  privi- 
leges, and  laws  of  Judaism ;  for  the  kingdom  of  Christ  not 
being  of  this  ivorld,  the  New  Testament  knows  nothing  of 
them.  Thus  the  constitution  and  government,  the  order 
and  worship  of  the  gospel  church  are  degraded  and  cor- 
rupted, to  make  them  agree  with  the  Mosaic  economy. 
As  if  the  christian  church  were  in  a  state  of  minority,  like 
that  of  the  Jews — as  if  the  disciples  of  Christ  were  to  be 
amused  with  ceremonious  pomp  and  carnal  ordinances, 
with  beggarly  elements  and  puerilities,  as  were  the  de- 
scendants of  Abraham  before  the  time  of  reformation. 
Gal.  iv.  1-11,  21-31.  Heb.  viii.  G-13,  ix.  9,  10.  Few 
mistakes  in  theology  have,  indeed,  either  so  extensive  or 
so  pernicious  an  influence  upon  the   church  and  worship 


ESSAYS  ON  BAPTISM.  59 

of  the  New  Testament,  as  those  which  tend  to  confound 
the  christian  church  with  the  Jewish  synagogue."  Pe» 
dob.  Ex.  2,  p.  263. 

Dear  reader,  I  have  now,  at  considerable  length,  shewn 
that  the  assertion,  that  baptism  has  come  in  the  place  of 
circumcision,  is  without  any  proof,  and  therefore,  wb 
cannot  believe  it.  But  there  are  other  reasons  which 
might  be  stated  at  large.  I  will  only  name  themu  If 
baptism  had  come  in  the  place  of  circumcision,  why  were 
they  both  in  practice  at  the  same  time  1  Why  did  Paul 
circumcise  Timothy,  after  he  had  been  baptized  ?  Why 
did  they  not  settle  the  sharp  controversy  about  circumcision 
by  telling  them  that  baptism  came  in  its  place  ;  and  that, 
when  the  substance  has  come,  the  shadow  is  no  more 
needed  ?  Since  our  brethren  are  so  certain  that  baptism 
came  in  the  place  of  circumcision  by  divine  appointment, 
we  can  scarcely  suppose,  that  the  Apostles  and  the  apos* 
tolic  churches  were  ignorant  of  this  change;  their  silence, 
therefore,  on  such  important  occasions,  would  be  unao 
countable.  We  conclude,  therefore,  that  infant  baptism 
was  not  known  in  the  days  of  the  Apostles,  nor  the  suc- 
cession of  baptism  in  the  place  of  circumcision. 

18.  We  now  proceed  to  the  examination  of  the  next  a» 
sertion,  viz :  that  the  christian  church  is  a  continuation 
of  the  Jewish  church ;  and,  therefore,  the  children  of 
pious  parents  are  members  of  it  as  the  Jewish  childre© 
were  under  the  Old  Testament. 

To  shew  the  fallacy  of  this  proposition,  I  shall  endeavor 
to  describe  the  nature  and  character  of  the  church  of 
Christ,  or  the  New  Testament  church,  and  the  reader  will 
be  able  to  judge  whether  there  was  such  a  church  under 
the  Old  Testament  or  not. 

Our  first  inquiry  is  into  the  meaning  of  the  term 
church.  The  Greek  noun  ecclesia,  in  the  New  Testa^ 
ment,  rendered  by  our  translators  church,  is  derived  from 
the  verb  eccaleo,  which  signifies  "  to  call  out,  to  call  forth, 
to  summon."  Hence,  the  simple  and  plain  meaning  of 
the  noun  is,  **  an  assembly  of  people  called  together," 
without  any  reference  to  the  qualifications  of  the  persons 
assembled,  the  design  for  which  they  are  collected,  or  the 
means  by  which  the  meeting  has  been  effected.  Hence, 
the  word  is  applied  to  a  riotous  mob,  collected  without  au- 
thority, Acts  xix.  32,  41,  to  an  assembly  convened  by 
the  authority  of  a  civil  magistrate.  Acts   xix.    39 ;  for  a 


60  ESSAYS  ON  BAPTISM. 

congregation  z.  e.  a  number  of  persons  meeting  together 
for  the  purpose  of  worshiping  God,  similar  to  our  congre- 
gations, consisting  partly  of  such  as  have  made  a  public 
profession  of  religion,  and  others  who  have  not.  Heb.  ii. 
12.  This  passage  is  a  quotation  from  Ps.  xxii.  22, 
where  it  is,  "in  the  midst  of  the  congregation  will  I 
praise  thee;"  and  in  ver.  25,  it  is  the  great  congregation, 
i,  e.  in  the  great  assembly  of  the  Jews  in  the  temple  at  Je- 
rusalem, where  there  was  a  mixture  of  good  and  bad. 
Acts  xiii.  1,  1  Cor.  iv.  17,  xiv.  4,  19,  28,  35.  But  in  the 
New  Testament  it  is  used  in  a  religious  sense  ;  for  the  in- 
visible church,  z.  e.  the  elect  of  God,  'Uhe  general  assem- 
bly and  church  of  the  first  born,  which  are  written  in  Hea- 
ven." Heb.  xii.  24,  Acts  xx.  28,  Eph.  i.  22,  v.  24,  25, 
27,  Col.  i.  18,  24,  &c.  This  is  the  church  which  Christ 
has  purchased  with  his  own  blood ;  this  is  the  bride  which 
he  loved,  and  gave  himself  for  her.  It  is  called  the  invi- 
sible church,  because  its  members  are  invisible  to  us; 
seeing  it  includes  all  that  have  already  gone  to  glory,  or 
are  now  scattered  over  the  earth,  or  shall  yet  be  born. 
This  church  commenced  with  the  first  believer,  and  has 
continued  hitherto,  and  will  do  so  till  the  last  of  the  elect 
shall  be  brought  to  glory. 

It  is  used  for  the  visible  church,  i.  e.  an  assembly  of 
persons  who  had  united  with  each  other  as  a  society,  after 
giving  satisfactory  evidence  of  possessing  those  qualifica- 
tions required  by  the  great  head  of  the  church.  Acts  ii. 
47,  xiv.  23,  27 ;  and  because  the  admission  and  reception 
of  each  individual  member  into  the  society,  was  in  an  open 
and  public  manner,  it  is  called  the  visible  church.  The 
reader  will  now  perceive,  that  the  mere  term  ecclesia  in 
the  original,  and  the  word  church,  by  which  it  is  often 
translated  in  the  New  Testament,  leave  it  undetermined 
whether  we  mean  a  congregation,  or  the  church  invisible, 
or  the  visible  church.  Our  present  business  is  neither 
with  the  first  nor  the  second,  but  with  the  last.  I  shall, 
therefore,  proceed  to  describe  the  nature  and  constitution. 
of  the  visible  church.  From  the  description  already  given 
of  the  visible  church,  it  is  evident,  that  certain  qualifica- 
tions were  required  in  each  individual  before  he  could  be 
admitted  a  member. 

These,  I  conceive,  may  be  comprised  in  the  following 
particulars,  including  all  others : 


ESSAYS  ON  BAPTISM.  61 

1.  Regeneration,  or  to  be  born  of  God. 

2.  A  general  knowledge  and  firm  belief  of  the  leading 
doctrines  of  revealed  religion. 

3.  A  determination,  in  dependence  on  the  grace  of 
God,  to  live  a  life  of  obedience  to  all  the  commandments 
of  Christ. 

4.  Submission  to  the  ordinance  of  baptism. 

That  such  qualifications  are  required  of  a  person  before 
he  is  admitted  a  member  of  a  christian  church,  or  is  per* 
mitted  to  partake  of  the  Lord's  supper,  is  abundantly  ac- 
knowledged by  our  Pedobaptist  brethren.  Let  the  fblr 
lowing  extracts  suffice : 

The  confession  of  Helvetia:  "  A  church,  i.  e.  a  company 
of  the  faithful,  called  and  gathered  out  of  the  world;  a 
communion,  I  say,  of  all  saints,  that  is,  of  them  who  do 
truly  know  and  rightly  worship  and  serve  the  true  God 
in  Jesus  Christ  the  Saviour." 

Confession  of  Basil:  *'  We  believe  a  holy  christian 
church,  that  is,  a  communion  of  saints,  a  gathering  toge- 
ther of  the  faithful  in  spirit,  which  is  holy  and  the  spouse 
of  Christ,  wherein  all  they  be  citizens  which  do  truly  con- 
fess that  Jesus  is  the  Christ,  the  Lamb  that  taketh  away 
the  sins  of  the  world,  and  do  shew  forth  that  faith  by  the 
works  of  love." 

Dr.  Cotton  Mather :  **  A  church,  as  the  Greek  name 
for  it  allows  us  to  think,  is  to  consist  of  a  people  called  out 
from  the  ways  of  sin,  by  the  powerful  and  effectual  work 
of  God  upon  their  souls.  Regeneration  is  the  thing, 
without  which  a  title  to  the  sacraments  is  not  to  be  pre- 
tended. Real  regeneration  is  the  thing,  which,  before 
God,  renders  men  capable  of  claiming  sacraments ;  and 
visible  and  expressed  regeneration  is  that  which,  before 
men,  enables  us  to  make  such  a  claim."  In  3Ir.  Backus'' 
Church  History  of  N.  Eng.  vol.  2,  pp.  1,  2. 

Dr.  Chauncy :  "The  foundation  part  of  a  visible 
church  is  the  credible  profession  of  faith  and  holiness. 
It  is  men  and  women,  not  doctrine,  that  are  the  matter  of 
a  church ;  and  these,  professing  the  faith  and  practising 
holiness.  The  members  of  churches  are  always  called, 
in  the  New  Testament,  saints,  faithful,  believers ;  they 
were  such  that  were  added  to  the  churches."  Preface  to 
Dr.  Owen^s  true  nature  of  a  Gospel  Church. 

Mastricht:  "  A  church  is  no  other  than  a  congregation 


62 


ES&xVYS  ON  BAPTISM. 


of  men,  efficaciously  called  or  converted  to  Jesus  Christ." 
Theol  L.  7,  c.  1,  §  5. 

Anonymous:  ''Every  true,  visible,  particular  church  of 
Christ,  is  a  select  company  of  people,  called  and  separated 
from  the  world  and  the  false  worship  thereof,  by  the  Spirit 
and  word  of  God,  and  joined  together  in  the  fellowship 
of  the  Gospel  by  their  own  free  and  voluntary  consent, 
giving  up  themselves  to  Christ  and  to  one  another,  ac- 
cording to  the  will  of  God."     Jeruhhaal,  p.  422. 

Mr.  John  Cotton:  *' The  church  is  a  mystical  body, 
whereof  Christ  is  the  head  ;  the  members  are  saints  call- 
ed out  of  the  world,  and  united  together  into  one  congre- 
gation by  an  holy  covenant,  to  worship  the  Lord,  and  to 
edify  one  another  in  all  his  holy  ordinances."  True  con- 
stitution of  a  particular  church,  p.  1. 

That  eminently  learned  divine,  Dr.  Ridgley,  in  de- 
fining the  visible  church,  says,  "  A  church  is  a  number 
of  visible  professors,  called  to  be  saints,  united  together  by 
consent,  and  testifying  their  subjection  to  Christ.  It  is 
necessary  that  all  the  members  thereof  embrace  the  true 
religion,  and,  in  particular,  that  they  deny  none  of  those 
fundamental  articles  of  faith  which  are  necessary  to  sal- 
vation. A  mind  rightly  informed  in  the  great  doctrines 
of  the  gospel,  with  a  conduct  of  life  answerable  thereunto, 
is  to  be  insisted  on  as  a  term  of  church  communion." 
Speaking  of  the  bond  of  church  union,  he  saith,  "  It  is 
neither  the  profession  of  faith,  nor  a  conversation  agreea- 
ble thereunto,  that  constitutes  a  person  a  member  of  a 
particular  church ;  for,  according  to  the  laws  of  society, 
there  must  be  a  mutual  consent  to  walk  together,  or  have 
communion  one  with  another  in  all  the  ordinances  which 
Christ  has  established.  As  the  materials  of  which  a 
building  consists,  do  not  constitute  that  building,  unless 
they  are  cemented  and  joined  together ;  so  the  union  of 
professing  christians,  whereby  they  are  joined  together, 
and  become  one  body,  by  mutual  consent,  is  necessary  to 
constitute  them  a  church,  as  much  as  their  professed  sub- 
jection to  Christ  to  denominate  them  a  church  of  Christ." 
B.  D.  Quest.  52.  I  shall  add  only  one  quotation  more, 
from  the  pious  Mr.  Brown:  "The  visible  church  on 
earth  is  a  society  of  believing  and  holy  persons,  whom 
God,  by  the  Gospel,  has  called  from  among  mankind  to 
fellowship  with  his  Son,  Jesus  Christ.     They  are  spiritual ^ 


ESSAYS    ON    BAPTISM.  63 

formed  by  the  Holy  Ghost,  through  and  for  ordinances 
and  services  of  a  spiritual  nature,  and  of  men  made  spi- 
ritual— blessed  with  spiritual  blessings — living  on  spi- 
ritual provision,  and  built  up  a  spiritual  house  for  God. 
In  order  to  be  received  into  church  fellowship,  it  is  neces- 
sary that  men  profess  their  faith  in  Christ  and  obedience 
to  him,  and  be  apparently  holy.  1.  They  must  manifest 
no  prevailing  inclination  to  any  kind  of  wickedness. 
2.  They  must  have  escaped  the  corruption  that  is  in  the 
world  through  lust,  and  manifest  a  readiness  to  receive 
christian  reproof  from  neighbors  or  church  rulers.  3.  Hav- 
ing received  the  knowledge  of  the  truths  of  God,  revealed 
in  his  word,  they  must  profess  to  esteem  and  love  them. 
4.  In  consistency  with  the  habitual  tenor  of  their  practice, 
they  must  make  an  open  and  judicious  profession  of  the 
subjection  of  their  conscience  to  the  authority  of  Christ 
in  the  Gospel,  and  of  their  readiness  to  yield  obedience  to 
ail  his  institutions.  The  end  of  such  persons  uniting  in 
church  fellowship,  ought  to  be,  1.  The  maintaining  and 
exhibiting  a  system  of  sound  principles.  2.  The  main- 
taining the  ordinances  of  Gospel  worship  in  their  purity 
and  simplicity.  3.  The  impartial  exercise  of  church 
government  and  discipline.  4.  The  maintaining  and 
promoting  holiness  in  all  manner  of  conversation.  The 
embracement  or  profession  of  nothing  but  what  is  really 
divine  truth,  and  tends  to  promote  peace,  and  holiness, 
and  order,  ought  ever  to  be  made  a  term  of  admission  to 
church  fellowship.  The  forming  church  connexions 
upon  this  ground  consists  in  VLixxixxdl,  judicious  and  candid 
covenanting ,  express  or  implicit,  with  or  without  an  oath, 
to  make  a  joined  profession  of  the  faith  of  the  Gospel,  and 
to  walk  together,  each  in  his  station,  in  the  order  of  the 
Gospel,  as  becomes  saints."  Nat.  and  Revealed  Reli- 
gion, 526,  527. 

From  these  few  quotations,  which  might  have  been 
greatly  multiplied,  the  candid  reader  will  easily  perceive, 
that  it  is  the  opinion  of  our  most  eminent  Pedobaptist  di- 
vines, that  the  members  of  the  visible  church  must, 
1,  possess  certain  qualifications  to  fit  and  entitle  them  to 
become  riiembers ;  such  as  a  new  tiature,  spiritual  know* 
ledge,  faith  in  Jesus  Christ,  holiness  in  heart,  lip,  and  life ; 
obedience  to  all  Chrisfs  commandments,  and  devotedness 
to  his  cause,  ^^c.  S^c.     2.  That  they  must  actually  join 


64  ESSAYS    ON    BAPTISM. 

the  church,  by  giving  satisfactory  evidence  of  their  being 
possessed  of  the  necessary  qualifications,  before  they  are 
considered  members,  and  permitted  to  partake  of  the  privi- 
leges of  the  visible  church.  3.  That  the  end  of  this 
union  is  altogether  spiritual,  viz.  the  honor  of  Christ,  the 
extension  of  his  kingdom,  and  the  mutual  edification  of 
the  saints. 

Such  being  the  nature  and  constitution  of  the  visible 
church,  let  us  now  search  the  scriptures  for  its  ori- 
gin. In  the  history  of  the  first  period  of  the  world, 
i.  e.  from  Adam  to  Abraham,  we  read,  indeed,  of  seve- 
ral individuals,  such  as  Abel,  Enoch,  Noah,  &c.  who, 
doubtless,  were  interested  in  the  covenant  of  grace,  and 
members  of  the  invisible  chujch;  but  there  is  not  a 
shadow  of  a  visible  church  to  be  seen.  Nor  is  there  any 
more  evidence  of  the  existence  of  such  a  church  in  the 
second  period,  /.  e.  from  the  call  of  Abraham  to  the  giving 
of  the  law  on  Mount  Sinai.  True,  we  are  certain,  that 
Abraham,  the  father  of  the  faithful,  and  many  of  his  spi- 
ritual seed,  belonged  to  the  invisible  church;  but  where 
and  when  was  the  origin  of  a  society  composed  of  spiritual 
members,  admitting  to  their  number  none  but  such  as 
possessed  the  qualifications  described  above.  We  are,  in- 
deed, told,  by  almost  every  Pedobaptist  writer,  that  the 
visible  church  began  in  Abraham's  family,  when  God  gave 
him  the  covenant  of  circumcision  ;  and  that  every  one  who 
had  tlie  token  of  God's  covenant  in  his  flesh,  whether  re 
generated  or  not,  was  reputed  a  member  of  this  church. 

That  Jehovah  made  such  a  covenant  with  Abrakam  for 
wise  and  holy  purposes,  has  already  been  stated,  (6,) 
and  none  does  deny ;  but  who  can  believe  that  it  was  the 
beginning  of  the  visible  church,  seeing  it  essentially  dif- 
fered fi-om  it  in  nature,  privileges,  design,  duration,  and 
subjects.  All  that  can  be  granted  is,  that  it  was  the  first 
appearance  of  a  typical  representation  of  the  visible 
church. 

I  proceed  now  to  search  for  the  visible  church  in  the 
third  period  of  the  world,  i.  e.  during  the  Mosaic  dispen- 
sation. Here,  indeed,  we  meet  with  something  like  a  vi- 
sible church,  but  it  is  not  the  thing  itself.  It  is  a  shadow, 
but  not  the  substance.  Soon  after  the  children  of  Israel 
had  come  out  of  Egypt,  Jehovah  was  pleased  to  enter 
with  them  into  a  covenant,  generally  called  the  Sinailic 


£ssaVS  on  Baptism.  C5 

covenant,  which,  in   its  nature,  subjects,  privileges,  ex- 
tent, design,  and  duration,  differed  but  little  from  the  cove- 
nant  of    circumcision,    except   that  the  one  was    made 
with  Abraham  and  his  natural  seed  as  a  family,  but  the 
other  as  a  naiion,  with  the  addition  of  laws  and  cereiilonies 
suited  to  that  dispensation,  in  which  Jehovah  wastheir  poli- 
tical King,  as  well  as  the  object  of  their  national  worship ; 
and  both  relations  were  typical  of  the  New  Testament  dis- 
pensation, in  which  the  Lord  Christ  is  both  the  King  of  his 
church  and  the  object  of  spiritual  worship.     In  him,  indeed, 
^'  church  and  state"  are  united,  but  they  are  both  sjnrit- 
■  ual,  and  not  of  this  world.     His  church  and  state  are  one 
spiritual  kingdom.     I  am  persuaded,  that  the  more  a  per- 
son examines  the  history  of  the  Jews,  the  more  he  will  be 
convinced  that  there  was  no  such  thing  as  a  visible  church 
among  them ;  either   during  their  journeying  in  the  wil- 
derness, or  after  their  settlement  in  the  Land  of  Promise. 
Hence,  the  word  church  is  never  used  by  our  translators 
in  the   Old   Testament.     The  whole  nation  is  invariably 
called  "the  congregation.''''     And,  as  the  Martyr  Stephen, 
Acts  vii.  38,'  spake  of  the  same  assembly,  our  translators 
ought  not  to  have  used  the  word  church,  but  congregation. 
This  is  he  that  was  in  the  congregation  in  the  2oiklcrness. 
This  congregation  was  composed  of  all  the  descendants  of 
Abraham,  that  came  out  of  Egypt,  both  adults  and  infants, 
without  any  regard   to  their  moral  or  spiritual  state,   and 
Jehovah  acknowledged  all   those  for  his  people,  and  him- 
self as  their  God,  who  performed  an  external  obedience  to 
his  commandm.ents  ;  even  though  in  their  hearts,  alienated 
from  him.     This  congregation  was  perpetuated  by  a  regu- 
lar succession  of  their    natural  offspring,  for  every  child 
was  born  a  member  of  it,  and  entitled  to  all  its  privileges  ; 
and  circumcision  was  a  public  token  thereof     Hence,  we 
never  read  of  such  a  thing  as  a  church  meeting  to  examine 
a  son  of  Abraham  for  membership,  nor  of  an  examination 
by  a  Session  for  the  "purpose  of  "putting  himself  under 
their  care."     And  when  a  Gentile   became  a  proselyte, 
nothing  more  was  required  of  him,  than  submission  to  "cir- 
cumcision, and  to  walk  in  external  obedience  as  required 
of  the  Israelites.     Not  a  word  is  said  about  the  necessity 
of  regeneration,  or  the  other  qualijications  required  of  a 
candidate  for  the  church  of  Christ.     No  doubt,  there  were 
many  true  believers  mixed  with  this  congregation.     These 
6 


06  ESSAYS    ON    BAPTISM. 

belonged  to  the  invisible  church ;  but  a  visible  church  was 
not  known  in  Israel.  Hence,  it  is  very  evident,  that 
there  is  as  great  a  diiference  between  the  christian  church 
and  the  Jewish  congregation,  or  national  establishment, 
as  there  is  between  the  covenant  made  with  Noah  and  the 
covenant  of  grace.  In  the  Jewish  congregation  all  was 
carnal;  in  the  christian  church  all  is  spiritual.  "  The 
law  was  given  by  Moses,  but  grace  and  truth  came  by  Je- 
sus Christ."  John  i.  17.  "My  kingdom,"  saith  the  Re- 
deemer, ''is  not  of  this  world."  Now,  if  Christ's  king- 
dom, or  church,  be  spiritual,  such  must  necessarily  be  its 
subjects.  Hence,  they  are  members  of  the  Body  of 
Christ,  of  which  he  is  the  Head ;  and  the  members  of  the 
church  which  he  has  purchased  with  his  blood,  and 
are  characterized  as  regenerated  and  holy  ;  born  of  God, 
born  of  the  Spirit ;  believers,  disciples.  Nothing,  there- 
fore, can  be  more  clear  than  that  to  become  a  mem- 
ber of  this  kingdom  or  church,  must  be  a  personal  act, 
and  not  by  descent  or  proxy.  No  one  can  profess  faith, 
put  on  Christ,  obey  God,  or  perform  a  duty  which  is  en- 
joined as  a  public  expression  and  avowal  of  any  christian 
principle,  for  another. 

This  statement  of  the  national  covenant,  made  with  the 
whole  house  of  Israel,  is  abundantly  confirmed  by  our  Pe- 
dobaptist  writers.  They  clearly  distinguish  it  from  the 
visible  church,  by  calling  it  a  carnal  institution,  composed 
of  carnal  worshipers  in  a  worldly  sanctuary,  &.c. ;  but 
they  perplex  the  subject  by  calling  it  a  Jewish  church,  in- 
stead of  congregation.  The  reader  will  attentively  peruse 
the  memorable  words  of  the  great  and  learned  Dr.  Owen : 
"  The  institutions  of  the  law  were,  in  their  nature,  carnal, 
as  oar  Apostle  declares,  Heb.  vii.  16,  ix.  10.  The  sub- 
ject of  them  all,  the  means  of  their  celebration,  were  car- 
nal things,  beneath  those  pure,  spiritual  acts  of  the  mind 
and  soul,  which  are  of  a  more  noble  nature.  And  as 
they  were  carnal,  so  they  might  be  exactly  performed  hy 
men  of  carnal  minds,  and  were  so  for  the  most  part.  Re- 
generation is  expressly  required  in  the  Gospel  to  give 
a  right  and  privilege  unto  an  entrance  into  the  church 
or  kingdom  of  Christ;  whereby  that  kingdom  of  his 
is  distinguished  from  all  other  kingdoms  in  and  of  the 
world,  unto  an  interest,  wherein  never  any  such  thing 
was   required ;    neither   the    church   nor   its    privileges 


ESSAYS  ON  BAPTISM.  67 

(being)  continued  and  preserved,  as  of  old,  by  carnal  gen- 
eration'' Qn  Heh.  vii.  11.  Nature  of  Gospel  church,  pp. 
3,  17.  The  judicious  Dr.  Jennings  informs  us,  that  "  the 
Jewish  church  was  a  divine  estabhshment ;  and  all  persons 
born  in  the  land  of  Israel,  and  of  Jewish  parents,  being 
considered  as  members  of  it,  were,  therefore,  bound  to 
conform  to  its  rites  and  worship  : — but  is  there  a  divine 
establishment  of  any  national  church  under  the  gospel 
dispensation  1  If  the  New  Testa,raent  gives  us  no  other 
idea  of  the  churches  of  Christ,  but  their  being  voluntary 
societies,  uniting  under  the  laws  of  Christ  for  public  wor- 
ship and  ether  purposes  of  religion  ;  then  is  no  man  horn 
a  member  of  a  church."     Jacish  A?iiiq.  vol.  2,  pp.  62,  62. 

3Ir.  Arch.  Hall:  "The  church  is  ^  spiritual  ^ociQiy. 
Her  ordinances  and  services  are  spiritual.  This  consti- 
tutes a  grand  and  lasting  distinction  between  the  New 
Testament  church,  and  the  church  state  of  the  Jews, 
whose  ordinances  were  beggarly,  and  their  worship  cc/'- 
iial  ■QXiii  shadowy ?"*  Gospel  church,  \).  IS.  Dr.  JVhitby  : 
"  No  man  is,  indeed,  a  member  of  Christ's  kingdom,  v/ho 
is  not  truly  regenerate."  Note  on  John  iii.  3.  Dr. 
Watts's  sentiment  shall  close  this  part  of  our  subject : 
"  The  bulk  and  multitude  of  the  visible  nation  of  Israel, 
which  Vv'as  the  visible  church,  were  generally  great  sin- 
ners, and  with  all  their  glorious  titles  of  external  and  typi- 
cal holiness,  and  divine  favor,  they  were  inv/ardly  v/icked, 
and  belonged  really  to  the  kingdom  of  Satan,  and  not  to 
the  invisible  church  of  God."  Jewish  and  Christian 
churches,  Discourse  5. 

Having  shown  at  length,  that  the  visible  church  had 
no  real  existence  under  the  Old  Testament,  either  in 
the  Patriarchal,  Abrahamic,  or  Mosaic  dispensation,  I 
might  now  point  out  the  exact  period  of  its  commence- 
ment under  the  Gospel  dispensation.  This,  hov/ever,  is 
not  necessary  at  present.  I  perfectly  agree  with  the 
learned  Dr.  Pierson,  who  fixes  the  day  of  Pentecost  for 
its  commencement.  "Our  Saviour,"  saith  he,  "first 
speaking  of  it,  mentions  it  as  that  which  then  icas  not ; 
but  afterwards  was  to  be;  as  when  he  spake  to  the 
great  Apostle,  '  thou  art  Peter,  and  upon  this  rock  /  icill 
hidld  my  church;'  but  when  he  ascended  into  heaven, 
and  the  Holy  Ghost  came  dov/n,  when  Peter  was  made  an 
instrument  of  the  conversion  of  3,000  souls,  which  were 


GS  ESSAYS  ON  BAPTISM. 

added  to  the  former  disciples,  then  was  there  a  church ; 
for, after  that  we  read,  'the  Lord  added  to  the  clivrch 
daily  such  as  should  be  saved.'  "  On  the  Creed.  Matt, 
xvi.  18,  Acts  i.  15,  ii.  41,  47,  iv.  4,  viii.  1. 

The  reader,  I  trust,  will  now  perceive,  that  the  ciiris- 
tian  church  is  not  a  continuation  of  a  Jewish  church, 
seeing  there  never  was  a  Jewish  church,  but  a  mere  con- 
gregation, composed  of  a  mixture  of  hearers,  ail  profess- 
ing to  be  Israelites,  i.  e.  not  Gentiles,  as  our  congrega- 
tions profess  to  be  christians,  and  not  Jevv's  or  Mahome- 
dans.  Our  brethren  would  be  much  nearer  the  truth,  if 
they  should  argue  thus :  all  christian  congregations  are 
but  a  continuation  of  the  congregation  of  Israel ;  but  the 
Jewish  children  were  members  of  the  congregation  of  Is- 
rael, and  entitled  to  all  its  privileges ;  therefore,  the 
christian  children  are  also  members  of  the  congregation, 
and  entitled  to  its  privileges.  But  this  would  not  entitle 
infants  to  the  sacred  ordinance  of  baptism.  For  it  is  ac- 
knowledged on  all  hands,  that  baptism  is  only  to  be  ad- 
ministered to  persons  spirituaUy  qualijicd  for  membership 
in  the  visible  church ;  but  from  the  description  we  have 
given  of  it,  it  is  evident,  that  infants  do  not  possess  the 
requisite  qualifications  for  membership. 

It  is  further  argued,  that  infant  baptism  is  an  apos- 
tolical tradition ;  and  though  the  scriptures  are  silent  in  the 
case,  the  uninterrupted  tradition  and  usage  of  the  church 
make  up  that  defect.  This  argument  of  all  others  has  the 
least  weight  with  me.  I  dread  it  as  a  burned  child  dreads 
the  fire.  It  was  by  the  vain  traditions  received  of  the 
fathers,  that  I  was  so  long  kept  in  ignorance  of  the  truth  as 
it  is  in  Jesus.  These  traditions  are  considered  by  the  Rab- 
bins of  greater  authority  and  utility  than  the  word  of  God 
itself.  The  former  they  compare  to  wine,  the  latter  to 
water ;  and  who  knows  not  that  the  same  principle  has 
been  adopted  by  the  Eoman  hiercrrJis,  as  the  sanction  and 
authority  of  the  innumerable  errors  in  doctrine  and  prac- 
tice so  prevalent  and  so  firmly  believed  in  that  denomina- 
tion. Besides,  it  is  abundantly  acknowledged  by  all  prot- 
estants,  some  episcopalians  excepted,  and  was  the  ground 
of  the  reformation  and  nonconformity,  that  mere  tradition, 
without  divine  piecept  or  scripture  example,  is  no  suffi- 
cient warrant,  either  for  doctri-ne  or  practice. 

Again,  the  ground  of  this  argument  is  as  fajlacious  asi 


ESSAYS    ON    BAPTISM.  69 

the  argument  is  weak.  Tradition  concerning  infant 
baptism  has  never  been  traced  as  far  back  as  the  apos- 
tolic age.  It  has  been  proved,  and,  I  believe,  beyond  the 
pov»^er  of  contradiction,  that  Origen,  who  flourished  in  the 
beginning  of  the  third  century,  was  the  first  who  as- 
serted infant  baptism  to  be  an  apostolical  tradition ;  and  it 
is  equally  acknowledged,  that  Origen  embraced  several 
dangerous  errors,  and  that  his  writings,  translated  by 
Ruffinus,  were  so  corrupted,  that  the  reader  is  very  un- 
certain which  is  Origen's  or  Ruffinus'.  See  this  sub- 
ject fully  discussed  by  Dcmverse  on  Baptism,  pp.  133-150. 
Booth,  Pcdob.  Exam.  vol.  2,  pp.  97,  421. 

Dear  reader,  we  have  now  examined  all  the  arguments 
of  our  Pedobaptist  brethren  in  favor  of  infant  baptism : 
and  I  most  sincerely  confess  that  the  more  I  examine  this 
subject,  the  more  I  am  convinced  that  there  is  no  sanc- 
tion for  it  in  the  scriptures ;  and  that,  therefore,  it  must  be 
displeasing  in  the  sight  of  God.  The  objections  against 
this  Essay  will  be  answered  hereafter. 


ESSAY  IV. 

Immersion,  the  only  Scriptural  3Iode  of  Baptism. 

Having  in  the  preceding  Essays  pointed  out  the  pro- 
per subjects  of  baptism,  I  proceed  now  to  show  that  im- 
mersion is  the  only  scriptural  mode. 

My  first  argument  is  drawn  from  the  signification  of  the 
word  used  by  the  sacred  writers  to  express  the  act  of  this 
ordinance. 

1.  In  the  Greek,  as  well  as  in  other  languages,  there 
are  distinct  words  to  express  the  variety  of  uses,  to 
which  water  may  be  applied.  Rhantizo,  (from  Rhaino) 
to  sprinkle  ;  Ekcheo,  to  pour  out ;  Loiio,  to  wash ;  Bapti- 
zo,  (from  Bapto)  to  immerse  or  cover  in  water  or  any 
other  fluid.  The  latter  of  these,  with  its  derivatives,  is 
invariably  used  through  the  New  Testament,  in  relation 
to  this  ordinance.  If  washing,  pouring,  or  sprinkling  had 
been  sufficient,  it  is  certainly  v/orth  our  inquiry — why 
6* 


70  ESSAYS    ON    BAPTISM. 

did  the  inspired  writers  always  use  one  and  the  same 
word,  acknowledged  by  all  to  signify  pi'imarily  and  con- 
stantly, to  immerse  1  Now,  as  we  never  mean  to  sprinkle^ 
when  we  say  to  immerse,  so  when  our  blessed  Lord  said 
BaptizontcSj  immersing  them,  he  did  not  me3.n  Rhantizon- 
tcs,  sprinkling  them. 

As  it  is  by  the  meaning  of  words  we  judge  of  the  na- 
ture and  design  of  a  law,  the  primary  meaning  of  the 
words  used  in  that  law,  must  be  taken  in  interpreting  it. 
This  is  a  universal  maxim.  Hence,  we  are  told  by  the 
learned  Mr.  Ferguson,  "  If  men  may  be  permitted  to  for- 
sake the  natural  and  genuine  sense  of  words,  where 
the  matter  is  capable  of  it ;  they  may,  notwithstanding 
their  declaring  themselves  to  believe  the  Gospel,  yet  be- 
lieve nothing  at  all  of  the  christian  faith."  We  are  not  to 
forsake  the  genuine  and  natural  signijication  of  luorcls, 
unless  there  he  the  highest  evidence,  that  the  author  did 
otherwise  intend  them,  saith  the  civil  law.  And,  as  Austin 
says,  '  the  proper  signijication  of  words  is  alivays  to  he 
retained,  unless  necessity  enforces  us  to  expound  them  oth- 
erwise.'' Every  scripture  expression,  word  and  phrase,  is 
to  be  taken  properly,  and  according  to  its  original  and 
immediate  meaning,  if  nothing  of  absurdity,  nothing  re- 
pugnant to  faith,  or  disagreeable  to  the  common  notions 
of  mankind,  arise  or  ensue  upon  such  an  acceptation. 
There  is  no  bounding  of  a  roving  fancy,  which  loves  to 
sport  itself  with  the  ideas  and  phantasms  itself  has  faised^ 
without  confining  ourselves  within  the  aforesaid  limits. 
What  better  evidence  can  we  have  of  the  sense  of  a  place, 
than  that,  had  an  author  intended  such  a  meaning,  he 
could  have  used  no  plainer  expression  to  declare  it." 
Interest  of  Reason  in  Religion  ;  pp.  328,  333,  462. 

Now,  as  the  Evangelists,  in  recording  tlie  commission 
of  our  Lord,  (Matt,  xxviii.  19,  and  Mark  xvi.  16)  doubt- 
less have  used  the  words  of  Christ,  and  as  the  language 
is  not  a  mere  allusion  to  baptism,  nor  an  incidental  use  of 
terms,  in  which  cases  words  are  often  applied  in  a  laxer 
sense  ;  but  it  is  the  institution  of  that  ordinance ;  it  is  di- 
vine law  ;  therefore,  the  expressions  contained  in  it,  must 
be  understood  in  their  natural  and  obvious  meaning. 

2.  That  the  word  haptizein  (rendered,  to  baptize)  sig- 
nifies, primarily,  to  immerse,  and  that  it  is  never  used  in 
the  New  Testament  to  signify  pouring  or  sprinkling,  will 


ESSAYS    ON    BAPTISM.  71 

not  easily  be  denied,  and  is  confessed  by  many  Pedobap- 
tists,  men  most  eminent  for  learning  as  well  as  piety, 
Mr.  Booth  has  collected  from  their  writings,  more  than 
eighty  testimonies,  from  which  I  have  selected  but  a  few, 
which  are  affectionately  recommended  to  the  serious  con- 
sideration of  the  candid  reader. 

Witsius:  "  It  cannot  be  denied,  that  the  native  signi- 
fication of  the  word  haptein  and  haptizein,  is  to  plunge ^  to 
dip:'     Oecon.  Foecl  L.  4,  c.  16,  §  13. 

Buddeus :  "  The  words  haptizdii  and  haptismos,  are 
not  to  be  interpreted  of  aspersion,  but  always,  of  immer- 
sion."     Theol.  Dogmat.  L.  5,  c.  1,  §  5. 

Calvin :  "  The  very  word  baptize,  however,  signifies 
to  immerse  ;  and  it  is  certain,  that  immersion  was  the 
practice  of  the  ancient  church."     L.  4,  c.  15,  §  19. 

Vitringa:  "  The  act  of  baptizing,  is  the  immersion  of 
believers  in  water.  This  expresses  the  force  of  the  w^ord. 
Thus  also  it  was  performed  by  Christ  and  his  Apostles. ''' 
Aphorisrdi  Sanct.  Theol.  Aphoris.  884. 

Zanchius  :  "  Baptism  is  a  Greek  word,  and  signifies  two 
things  ;  jirst,  and  properly,  immersion  in  water.  For  the 
proper  signification  of  the  word  baptizo,  is  to  immerse, 
to  plunge  under,  to  overwhelm  in  water — and  this  signifi- 
cation properly  agrees  with  our  baptism,  and  has  a  resem- 
blance of  the  thing  signified."      Opera.  Tom.  6,  p.  217. 

N.  B.  Mr.  De  Courcy  tells  us,  "  that  the  opinion  of 
Zanchius  is  worth  a  thousand  others."  Rejoinder,  p. 
261. 

Venema :  "  The  word  baptizein,  to  baptize,  is  no  ivhere 
used  in  the  Scripture  for  sprinkling  ;  no,  not  in  Mark 
vii.  4."  Inst.  Hist.  Eccl.  Vet.  et  Nov.  Test.  Tom.  3, 
Secul.  1,  §  138. 

Alstedius:  ^^  Baptizein,  to  baptize,  signifies  only,  to 
immerse  ;  not,  to  wash,  except  by  consequence."  Lex. 
Theol.  c.  12,  p.  221. 

Dear  reader,  consider  these  plain  and  explicit  testimo- 
nies of  these  and  a  thousand  other  Pedobaptists,  that  the 
primary  meaning  of  the  word  baptizein  is,  to  immerse,  and 
you  will,  I  trust,  no  longer  believe  that  mere  sprinkling  is 
enough. 

You  are  requested,  however,  to  look  at  the  following 
admission  of  a  learned  Pedobaptist  writer  of  the  17th 
century. 


72  ESSAYS    ON    BAPTISai. 

"The  native  andprope?'  signification  of  it  (baptizein) 
is,  to  dip  into  water,  or,  to  plunge  under  water. 

John  iii.  22,  23.  After  these  things  came  Jesus  and 
his  disciples  into  the  land  of  Judea ;  and  there  he  tarried 
with  them  and  baptized.  And  John  also  was  baptizing 
in  ^non,  near  to  Salim,  because  there  was  much  water 
there  ;  and  they  came  and  were  baptized.  Also,  Matt, 
iii.  16,  and  Acts  viii.  38."  Critica  Sacra,  by  Edivard 
Leigh. 

The  reader  will  observe,  that  this  writer  admits,  that  "  the 
native  and  proper  signification  of  it,  (baptizein)  is  to  dip 
into  water,  or,  to  plunge  under  water ;"  and  to  show  this 
"  native  and  proper  signification,"  he  adduces  the  practice 
of  "  Jesus,''  and  "  Jo/m,"  and  '^  Philip.''  And  yet,  this 
man  was  so  much  a  Pedobaptist  as  to  say  ;  "  Christ  no 
where  requireth  dipping,  but  only  baptizing."  That  is,  if 
I  understand  the  meaning  of  words,  "  Christ  no  where 
requireth  dipping,  but  only  dipping." 

3.  I  am  perfectly  aware,  that  in  opposition  to  all  these  au- 
thorities, we  are  told,  "  that  the  word  baptism  is  an  equivo- 
cal, open,  general  term  ;  that  nothing  is  determined  by  it 
further  than  this,  that  water  should  be  applied  to  the  sub- 
ject in  some  form  or  other."  Could  this  assertion  be 
proved,  it  would  seem  greatly  to  impeach  the  legislative 
character  of  our  Saviour.  For,  as  Haron  Montesquieu 
observes,  "  The  style  (of  laws)  should  be  plain  and  sim- 
ple ;  a  direct  expression  being  always  better  understood 
than  an  indirect  one.  It  is  an  essential  article,  that  the 
words  of  the  laws  should  (be  adapted  to)  excite  in  every 
body  the  same  ideas.  The  laws  ought  not  to  be  sub- 
tile ;  they  are  designed  for  common  understanding,  not  as 
an  art  of  logic,  but  as  the  plain  reason  of  a  father  to  a 
family."     Spirit  of  Latos,  B.  29,  c.  16. 

"  Now  can  it  be  supposed,"  says  Mr.  Booth,  "  that  our 
Lord  would  give  a  positive  law  of  divine  worship ;  a  law, 
that  is  obligatory  on  the  most  illiterate  of  his  real  disci- 
ples, in  the  very  first  stage  of  their  christian  profession  ; 
and  yet,  express  it  in  such  ambiguous  language,  that  the 
most  wise  and  eminent  of  all  his  followers  cannot  now 
understand  it  ?  Love  to  his  character  and  zeal  for  his 
cause,  forbid  the  thought !  That  ambiguity,  of  which 
our  brethren  speak,  must,  if  real,  have  arisen  in  our  great 
Legislator's  conduct,  either  from  incapacity,  from  inad- 


ESSAYS    ON    BAPTISM.  73 

vertencij,  or  from  design.  Not  the  frst ;  for  he  was  un- 
doubtedly able,  clearly  to  have  expressed  his  own  mean- 
ing. Not  the  second;  for  no  incogitancy  could  befall  Him, 
in  whom  are  all  the  treasures  of  wisdom  and  knowledge. 
Not  the  last ;  for  it  would  ill  become  one,  who  declared 
himself  possessed  o^  all  authority  in  heaven  and  in  earth, 
to  give  a  law  of  perpetual  obligation,  with  an  intention, 
that  no  body  now  should  understand  it."  Pcdcb.  Exam. 
I.  105. 

In  addition  to  what  has  already  been  said  on  the  ne- 
cessity of  a  positive  law  being  plain,  clear  and  explicit, 
&c.  the  reader  will  please  seriously  to  consider  the  follow- 
ing declarations  of  some  of  our  learned  Pedobaptist 
writers. 

3Ir.  Bradbury  :  "  The  words  (of  our  Lord,  JNIatt.  xxviii. 
19)  ought  to  be  taken  in  their  plain  and  natural  sense, 
because  they  are  a  lasting  form  to  the  end  of  time.  For 
Christ  to  give  us  expressions  that  people  cannot  under- 
stand, would  be  only  to  abuse  them.  'Tis  unworthy  of 
him,  who  is  the  light  of  the  world,  in  whose  mouth  there 
was  no  guile — (such)  is  the  plain  and  natural  sense  of  the 
words  ;  and,  therefore,  to  twine  and  torture  them  with 
conjectures  and  maybe's,  is  making  Christ,  not  a  teach- 
er, but  a  barbarian,  by  not  uttering  words  that  are 
easy  to  be  understood."  Duty  and  Doct.  of  Bap.  pp. 
150,  173. 

Mr.  Benj.  Bcnnet :  'Tis  a  reproach  to  the  lawgiver, 
blasphemy  against  him,  to  suppose  that  any  of  his  upright, 
sincere  subjects  cannot  find  out  the  meaning  of  his  laws, 
with  all  their  care  and  diligence,  even  in  the  necessary, 
essential  points  of  their  faith  and  obedience.  Ircnicum, 
p.  60. 

Turrettinus :  "  It  is  not  lawful  to  suppose,  that  Christ, 
in  a  very  important  affair  of  Christianity,  would  so  express 
himself,  that  he  could  not  be  understood  by  any  mortal." 
Instit.  Loc.  19,  Quacst.  18,  §  4. 

JOr.  Ridgcly :  "In  order  to  our  yielding  obedience,  it 
is  necessary,  that  God  should  signify  to  us  in  tchat  in- 
stances he  will  be  obeyed,  and  the  manner  how  it  is  to  be 
performed  ;  otherwise,  it  would  rather  be  fulfilling  of  our 
own  will  than  his."     Body  of  Divin.  Quest.  91,  92. 

4.  It  further  appears,  that  the  word  constantly  used  for 
the  act  of  baptism,  signifies  immersion ;  that  in  all  the 


74  ESSAYS    ON    BAPTISM. 

translations  of  the  New  Testament  into  different  lan- 
guages, which  I  have  seen,  the  word,  which  signifies  or 
answers  to  the  word  immersion,  has  been  adopted.  For 
example.  German,  Tiipfcn  ;  Dutch,  Doop  ;  Danish,  Dobe, 
&LC.  Notwithstanding  my  admiration  of  the  general  cor- 
rectness of  the  translation  of  our  English  Bible  ;  yet  I 
cannot  but  deeply  regret,  that  the  translators  adopted  the 
Greek  word  with  a  mere  English  termination,  rather  than 
give  us  the  proper  English  word.  Had  they  acted  as 
faithfully  in  this  instance  as  they  did  in  general,  we 
should  have  the  word  immerse,  instead  of  baptize,  and 
no  other.  For  they  were  men  too  learned  to  be  ig- 
norant of  its  true  signification,  and  too  pious,  intentionally 
to  lead  the  people  into  an  error.  Had  this  been  the  case, 
much  confusion,  controversy  and  ill  will  would  have  been 
prevented ;  for  the  commission  of  our  blessed  Saviour 
would  have  read  thus  :  "  Go — teach  all  nations,  immersing 
them" — "  He,  that  believeth  and  is  immersed ;"  and  who 
would  have  dreamed  or  dared  to  say,  that  sprinkling  is 
enough  ?  But,  now,  the  common  English  reader  finds  it 
difficult  himself  to  determine  the  proper  meaning  of  the 
word  baptize  ;  and  is,  therefore,  liable  to  be  misguided 
by  the  instructions  or  information  he  receives  from 
others. 

Convinced  of  the  excellent  character  of  our  translators, 
I  was  utterly  unable  to  account  for  the  reasons,  which  led 
them  to  adopt  the  Greek  word  rather  than  translate  it, 
until  of  late  I  have  learned,  that  these  holy  men  of  God 
were  shackled  by  certain  laws,  rules  and  regulations, 
drawn  up  by  the  Bench  of  Bishops,  and  sanctioned  by  King 
James,  which  actually  prohibited  the  translation  of  the 
word,  in  every  instance  relating  to  the  ordinance  of 
baptism.* 

A  similar  transaction  took  place  a  few  years  ago.  When 
the  London  Society  for  promoting  Christianity  amongst 
the  Jews,  commenced  the  translation  of  the  New  Testa- 
ment into  pure  Hebrew,  they  soon  met  with  the  word  un- 
der consideration,  and  which  occasioned  not  a  little  dif- 

*  I  would  not  be  understood  to  mean,  that  the  restriction  of  king 
James  was  confined  to  the  word  baptize,  for  it  extended  to  sev- 
eral other  important  words,  as  the  reader  may  team,  if  he  have  the 
curiosity. 


ESSAYS  ON  BAPTISM.  75 

ficulty.  Not  with  respect  to  the  primary  meaning  of  the 
word,  nor  to  find  a  proper  corresponding  Hebrew  word, 
but  the  difficulty  was,  how  to  avoid  giving  offence.  Had 
they  adopted  the  word  hyo  Tdval,  or  Tdbal,  to  immerse, 
or  xni  Rdchafz,  to  wash,  (which  words  are  nearly  synony- 
mous, for  washing  implies  dipping  or  immersion,  as  noth- 
ing can  be  washed,  unless  it  be  covered  first  with  water,) 
whilst  they  would  have  done  justice  to  the  original,  they 
would  have  given  oflfence  to  the  mass  or  bulk  of  Pedo- 
baptists ;  on  the  other  hand,  had  they  used  the  word  r\DV 
Shdphach,  to  pour,  or  P^J  Zdrak,  to  sprinkle,  besides  do- 
ing violence  to  the  original,  they  would  not  only  have 
given  just  offence  to  the  whole  large  and  respectable  body 
of  Baptists,  but  even  many  pious  and  conscientious  Pe- 
dobaptists,  would  have  condemned  their  conduct.  Poli- 
cy, therefore,  led  them  not  to  translate  the  word  at  all, 
but  to  metamorphose  the  Greek  word  into  Hebrew  for  the 
use  of  the  text,  and  in  the  margin  they  put  the  words 
Taval,  to  immerse,  and  RacJiatz,  to  wash  ;  but  no  where 
did  they  use  the  word  Sliaphach,  to  pour,  or  ZaraJcj 
to  sprinkle.  Different  has  been  their  conduct  in  their 
late  translation  of  the  New  Testament  into  the  Polish- 
Hebrew  dialect.  Here  the  word  Taval,  to  immerse,  is  in- 
variably used  in  the  text.  At  this  I  am  much  pleased  ; 
for  as  soon  as  the  Jew  sees  the  word  taval,  he  knows 
that  the  ordinance  is  to  be  administered  by  immer'sion,  and 
in  no  other  way.  The  reason  why,  in  this  translation,  the 
proper  word  is  inserted,  I  suppose,  is,  that  it  being  de- 
signed for  the  Jews  in  Germany,  and  particularly  in  Po- 
land, or  Russia,  no  danger  is  to  be  apprehended  of  giving 
oflfence.  For  we  have  already  shewn,  that  in  the  German 
bible  the  M^ord,  which  signifies  immersion,  is  used,  and  in 
Russia  baptism  has  never  been  administered  in  any  other 
way. 

5.  The  metaphorical  use  of  the  word  furnishes  another 
proof  that  it  signifies  immersion. 

Our  Lord,  speaking  of  his  approaching  sufferings,  calls 
them  a  Baptism.  "  Are  ye  able  to  drink  of  the  cup  that 
I  shall  drink  of,  and  to  be  baptized  with  the  baptism  that 
I  am  baptized  with  ?"  Matt.  xx.  22.  "  I  have  a  baptism 
to  be  baptized  with,  and  how  am  I  straitened  till  it  be  ac- 
complished!"    Luke  xii.  50.     Not  a  few  of  the  most  emi- 


76  ESSAYS    ON    BAPTISM. 

nent  of  our  Pedobaptist  brethren  acknowledge,  that  otii' 
Lord  made  use  of  this  metaphor  to  shew  the  greatness  and 
abundance  of  his  sufferings.  For,  as  in  baptism  the  per- 
son is  pkmged  into  water,  is  covered  with  it,  and  contin- 
ues awhile  under  it,  and  then  is  raised  out  of  it,  and 
which  being  once  done,  is  done  no  more ;  so  the  suffer- 
ings of  Christ  were  so  many  and  so  great,  that  he  was,  as 
it  were,  overwhelmed  with  them,  and  he  continued  un- 
der them,  and  under  the  power  of  death  and  the  grave  for 
a  time  ;  and  being  raised  from  the  dead,  he  dies  no  more  : 
death  has  no  more  dominion  over  him.  Thus  baptism,  if 
administered  by  immersion,  is  full  of  instruction.  It  re^ 
minds  us  that  our  blessed  Saviour  was  immersed  in  an 
ocean  of  sufferings.  But  how  trifling  would  the  suffer- 
ino-s  of  Christ  appear,  if  baptism  meant  mere  sprinMing. 
\Ve  all  know  the  great  difference  between  being  immersed 
in  and  overwhelmed  with  water,  and  being  merely 
sprinkled  with  a  few  drops.  The  reader  will  please  to 
notice  the  sentiment  of  the  following  Pedobaptists. 

D.  3Iartm :  **  Jesus  has  here  (Mark  x.  38)  used  this  ex- 
pression in  the  same  sense  as  the  prophets  have  mentioned 
gulfs  and  great  waters,  metaphorically  to  represent  great 
afflictions."     Notes  Siir  Marc  x.  38. 

^.  JJ.  Frankius:  "  The  baptism  of  Christ  represented 
his  sufferings.  Matt.  xx.  22,  and  his  coming  up  out  of  the 
water,  his  resurrection  from  the  dead."  Programmata, 
Progr.  14,  p.  343. 

Bp.  ReijiiGld:  "There  are  two  words — which  signify 
suffering  of  afflictions,  and  they  are  both  applied  unto 
Christ.  °  Matt.  xx.  22.  'Are  ye  able  to  drink  of  the 
cup,  that  I  shall  drink  of,  or  be  baptized  with  that  baptism 
that  I  am  baptized  with?'  He  that  drinketh,  has  the 
water  in  him  ;  he  that  is  dipped  or  plunged,  has  the  water 
about  him  ;  so  it  notes  the  vnivcrsality  of  the  wrath, 
which  Christ  suffered."     Works,  pp.  226,  407. 

Thus  the  Israelites  are  said,  metaphorically,  to  be  "  bap- 
tized in  the  sea  and  in  the  cloud,"  1  Cor.  x.  2,  because 
of  the  waters,  which  stood  on  each  side  of  them,  like  high 
walls,  and  the  cloud,  which  covered  them  all  over,  like 
one  immersed  in  water.  Worthy  of  notice  are  the  words 
of  two  very  eminent  Pedobaptists,  viz  : 

Turretin:  "  The  passage  of  the  Israelites  through  the 
P».ed  Sea,  wonderfully  agrees  with  our  baptism,  and  repre- 


ESSAYS  ON  BAPTISM.  /  / 

sents  the  grace  it  was  designed  to  express.  For  as,  in 
baptism,  when  performed  in  the  primitive  manner,  by  m- 
mersion  and  emersion,  descending  into  the  water,  and 
again  going  out  of  it,  of  which  descent  and  ascent  we 
have  an  example  in  the  eunuch,  Acts  viii.  38,  9 :  yea,  and 
what  is  more,  as  by  this  rite,  when  persons  are  immersed 
in  water,  they  are  overwhehned,  and,  as  it  were,  buried, 
and  in  a  manner  'buried  together  ivith  Christ;^  and 
again,  when  they  emerge,  seem  to  be  raised  out  of  the 
grave,  and  are  said  'to  rise  again  with  Christ;'  Rom.  vi. 
4,  6.  Col.  ii.  12;  so,  in  the  Mosaic  baptism,  we  have  an 
immersion  and  an  emersion;  that  when  they  descended 
into  the  depth  of  the  sea,  this  when  they  went  out,  and 
came  to  the  opposite  shore.  The  former  was  an  image  of 
death  ;  the  latter  of  a  resurrection.  For,  passing  through 
the  bottom  of  the  sea,  were  they  not  near  to  death  ?  and 
escaping  to  the  opposite  shore,  were  they  not  as  if  revived 
from  the  dead  ?  As  in  former  times,  the  persons  to  be 
baptized  were  immersed  in  the  water,  continued  under 
the  water,  and  emerged  out  of  it.  Matt.  iii.  IG,  Acts  viii. 
38 ;  so  the  old  man  died  in  them  and  was  buried,  and  the 
new  man  arose.  Rom.  vi.  4.  Col.  ii.  1*2."  Disp.  de, 
Bap.  Nubis  S^  Maris,  §  24.  Inst.  Theol  Tom.  3,  Loc. 
19,  Quaes.  11,  §  14. 

Witsius ':  "  How  were  the  Israelites  baptized  in  the 
cloud  and  in  the  sea,  seeing  they  were  neither  immersed 
in  the  sea,  nor  wetted  by  the  cloud  1  It  is  to  be  consi- 
dered, that  the  Apostle  here  uses  the  term  baptism  in  a 
figurative  sense.  The  cloud  hung  over  their  heads ;  and 
so  the  water  is  over  those  that  are  baptized.  The  sea 
surrounded  them  on  each  side ;  and  so  the  water  in  re- 
gard of  those  that  are  baptized."  Oecon.  Foed.  L.  4,  c. 
10,  §11. 

The  supposition,  ''  that  the  Israelites  were  sprinkled 
with  spray  from  the  sea,  and  rain  from  the  cloud,"  is  al- 
together destitute  of  evidence,  and  too  fanciful  to  deserve 
attention.  It  is  refuted  by  the  very  scripture  on  which  it 
is  built,  viz  :  Ps.  Ixviii.  9,  "  Thou,  O  God,  didst  send  a 
plentiful  rain,  whereby  thou  didst  confirm  thine  inheri- 
tance when  it  was  weary.'''  If  to  be  baptized  in  the 
cloud,  means  to  be  wetted  by  a  plentifid  rain,  it  would 
prove  immersion  rather  than  sprinkling ;  nor  is  it  easy  to 
conceive  in  what  sense  *'  God's  wea'i^  inheritance  was 
7 


78  ESSAYS    ON    BAPTISM. 

confirmed''''  when  baptized  in  a  phniifid iViin !  We  should 
suppose  this  was  more  calculated  to  enfeeble  and  discour- 
age the  strong,  than  to  confirm  and  encourage  the  weary. 
How  true  it  is  that  •'  a  drowning  man  will  grasp  at  a 
straw!"  Further,  believers  also  are  said  to  have  put  on 
Christ  in  baptism.  Gal.  iii.  27.  In  allusion  to  the  long 
robe  or  garment  worn  in  the  east,  with  which  the  ivhole 
body  is  covered,  so  in  baptism  the  whole  body  is  covered 
or  immersed  in  water. 

Thus  Beza:  *"  Ye  have  put  on  Christ;''^  this  phrase 
seems  to  proceed  from  the  ancient  custom  of  plunging  the 
adult  in  baptism."     ^nnot.  ad  Gal.  iii.  27. 

Again,  to  shew  the  necessity  of  a  holy  life  and  conver- 
sation, the  Apostle  puts  the  believing  Romans  in  mind  of 
their  baptism,  the  profession  they  made  in  it,  and  the  ob- 
ligation they  took  upon  themselves  to  live  according  to 
the  truth,  which  the  ordinance  did  plainly  signify.  Now, 
if  baptism  means  immersion,  the  writer's  reasoning  is 
beautiful  and  cogent ;  but  exceedingly  feeble,  and  very 
unlike  the  strong  reasonings  of  this  Apostle,  if  sprinkling 
or  pouring  were  the  mode  of  baptism. 

Burmannus:  "Immersion  was  used  by  the  Jeivs,  the 
Apostles,  and  the  primitive  church,  especially  in  warm 
countries.  To  this,  various  forms  of  speaking  used  by  the 
Apostles  refer.  Rom.  vi.  3,  4,  Col.  ii.  12,  Gal.  iii.  27. 
Synop.  Theolog.  Tom.  2,  Loc.  43,  c.  6,  §  9. 

6.  My  next  argument  is  derived  from  the  places  select- 
ed for  the  administration  of  the  ordinance  and  the  phrase- 
ology used  nn  the  occasion. 

The  first  place  in  which,  we  read,  baptism  was  admin- 
istered, was  the  river  Jordan.  To  this  place  all  Judea 
flocked ;  and  our  Lord  and  Saviour  himself  went  from 
Galilee  to  Jordan  to  be  baptized  of  John  ;  and  when  *'  he 
was  baptized,  he  went  up  straightway  oid  of  the  ivater.''^ 
Matt.  iii.  16.  Now,  if  sprinkling  or  pouring  could  have 
answered  the  end  of  the  institution,  what  need  would 
there  have  been  for  going  to  a  distance,  or  down  into  a 
river  1  The  next  place  where  John  baptized  was  JEnon; 
and  the  reason  why  he  selected  this  place  was,  because 
there  was  much  water  there."  John  iii.  23.  But  if 
sprinkling  or  pouring  had  been  equally  right  and  good, 
what  necessity  would  there  have  been  for  much  water  ? 
Was  it  ever  known^  that  any  of  our  Pedobaptist  brethren 


ESSAYS    ON    BAPTISM.  79 

"  went  down  to  a  river"  to  sprinkle  or  pour  water  in  the 
administration  of  the  ordinance  of  baptism  ?  Surely  not ! 
Nor  should  we  have  heard  of  going  down  into  the  water, 
and  coming  out  of  the  water,  if  the  Apostles  had  adminis- 
tered the  sacred  ordinance  by  pouring  or  sprinkling. 
How  strange  it  would  sound  to  say,  Jesus  was  poured  in 
Jordan !  or  Jesus  went  down  into  Jordan,  and  was 
sprinJded  of  John.  But  nothing  could  be  more  intelligi- 
ble and  natural,  than  to  say,  Jesus  went  down  into  the  wa- 
ter, and  was  immersed  by  John  in  Jordan.  Nor  ought  we 
to  overlook  the  baptism  of  the  eunuch.  Acts  viii.  26-40. 
Directed  by  the  Lord,  Philip  met  the  eunuch,  and  preach- 
ed Jesus  to  him.  When  they  came  to  a  certain  water ^ 
the  eunuch  desired  to  be  baptized,  and  having  declared 
his  belief  "that  Jesus  Christ  is  the  Son  of  God,"  "he 
commanded  the  chariot  to  stand  still ;  and  they  went 
down  both  into  the  water,  both  Philip  and  the  eunuch, 
and  he  baptized  him ;  and  when  they  were  come  up  out 
of  the  water,  the  Spirit  of  the  Lord  caught  away  Philip, 
that  the  eunuch  saw  him  no  more,  and  he  went  on  his 
way  rejoicing."  Had  sprinkling  been  sufficient,  they 
needed  not  to  have  gone  down  into  the  water,  for  a  little 
water  would  have  sufficed. 

That  this  is  a  convincing  argument  to  prove  that  John 
and  the  Apostles  baptized  by  immersion,  is  acknowledged 
by  a  cloud  of  witnesses  from  our  Pedobaptist  brethren 
themselves.     I  have  selected  but  a  few  out  of  many. 

Le  Clerc:  "John  has  been  called  the  Baptizer,  rather 
than  Baptist^  because  the  latter  word  is  a  proper  name  in 
,the  modern  languages ;  whereas,  in  this  place,  (Matt.  iii. 
1,)  it  is  an  appellation  to  signify  a  man  that  plunged  in 
water  those  who  testified  an  acknowledgment  of  his  di- 
vine mission,  and  were  desirous  of  leading  a  new  life." 
Remarks  sur  JVouv.  Test,  a  Matt.  iii.  L 

Piscator:  "  Jliidata  polla  signifies  many  rivers  ;  as  Hu- 
dor,  in  the  singular  number,  denoted  the  river  Jordan. 
This  is  mentioned  to  signify  the  ceremony  of  baptism, 
which  John  used  ;  i.  e.  immersing  the  wliole  body  of  a  per- 
son standing  in  the  river.  Whence  Christ,  being  bap- 
tized of  John  in  Jordan,  is  said  to  ascend  out  of  the  water 
Matt.  iii.  The  same  manner  was  observed  by  Philip, 
Acts  viii.  38."  ad  Joh.  iii.  23. 

Qahin:  "  From  these  words,  John  iii,    23,  it  may  b? 


so  ESSAYS    ON    BAPTISM. 

inferred,  that  baptism  was  administered  by  John  and 
Christ,  by  plunging  the  wlwle  body  under  water.  Here 
we  perceive  how  baptism  was  administered  among  the  an- 
dents;  for  they  immersed  the  ivhoU  body  in  water,"  Com. 
in  Joan.  iii.  23.  Acts  viii.  38. 

Marloratiis :  "From  these  words  (John  iii,  23)  it  may 
be  gathered,  that  baptism  was  performed  by  John  and 
Christ,  by  plunging  of  the  whole  body."  Com.  ad  Joan, 
iii.  23. 

7.  Observe,  in  the  third  place,  the  practice  of  the  pri- 
mitive churches  as  another  argument  in  favor  of  immer- 
sion. As  the  Apostles  of  Jesus  Christ  were  to  form  and 
organize  his  visible  church,^  our  blessed  Lord  continued 
with  them  after  his  resurrection  forty  days,  "speaking  of 
the  things  pertaining  to  the  kingdom  of  God."  Among 
other  subjects,  baptism,  the  door  of  entrance  to  that  king- 
dom or  his  church,  was  doubtless  fully  explained  to  them; 
and  when  they  entered  on  their  commission  to  preach, 
teach,  or  disciple,  and  to  baptize,  a  part  of  their  teaching 
v/ould  certainly  consist  in  pointing  out  the  nature,  design, 
the  mode  and  subjects  of  baptism.  And,  as  it  has  alrea- 
dy been  proved  in  the  preceding  pages  from  the  sacred 
scriptures,  as  well  as  from  the  concessions  of  Pedobap- 
tists,  that  the  word  baptism,  throughout  the  whole  of  the 
New  Testament,  signifies  immersion  only;  and  that  John 
and  Philip  administered  by  immersion  ;  and  that  the  Lord 
Jesus  Christ  himself  went  down  into  the  ivater,  and  being 
immersed  by  John  in  the  river  Jordan,  he  straightway 
came  again  np  ant  of  the  ivater;  and  as  the  Saviour,  the 
great  Head  of  the  church,  in  his  commission,  used  the 
word  baptism,  to  immerse,  in  preference  to  those  words 
which  signify  to  wash,  pour  or  sprinkle;  and  as  the  Apos- 
tles themselves,  when  speaking  of  his  ordinance,  invaria- 
bly used  the  same  word,  to  immerse;  we  may  certainly 
conclude  that  immersion  is  the  only  mode  used  in  the 
churches  they  planted ;  and  that  it  continued  unchanged 
for  some  time. 

Nor  are  we  at  a  loss  to  produce  unimpeaehed  testimo- 
nies on  this  subject.  Not  a  few  Pedobaptists,  whose 
praise  is  in  all  the  churches,  have  honorably  confessed, 
that  immersion  was  the  constant  mode  in  the  primitive 
church.  The  reader  will  have  observed  in  the  preceding 
paragraphs,  that  this  was  the  opinion  of  Calvin,  Vitringa, 


ESSAYS    ON    BAPTISM.  81 

Frankius,  Turrentin,  Beza,  Burmannus,  Le  Clerc,  Pic- 
tetus,  Piscator,  and  Maloratus,  (see  §  2,  5,  6.)  I  will 
add  only  a  few  more. 

Salmanius:  *' The  ancients  did  not  baptize  otherwise 
than  by  immersion,  either  once  or  thrice."  See  Witsius 
Occon,  Foed.  L.  4,  c.  16,  §  13. 

Heidanus:  "That  John  the  Baptist  and  the  Apostles 
immersed,  there  is  no  doubt,  (Matt.  iii.  6, 16,  John  iii.  23, 
Acts  viii.  38,)  whose  example  the  ancient  church  follow- 
ed, as  is  most  evident  from  the  testimonies  of  the  Fa- 
thers.   Corp.  T/ieol.  Christ.  Loc.  14,  Tom.  2,  p.  475. 

Zanchius:  ''  The  ancient  church  used  to  immerse  those 
that  were  baptized.  Thus  Christ  went  down  into  Jor- 
dan, and  was  baptized  ;  as  also  others  that  were  baptized 
by  John.      Opera.  Tom.  6,  p.  217. 

Dear  reader,  seriously  attend  to  the  just  remark  of  the 
studious  and  pious  Mr.  Booth,  who,  having  made  many 
quotations  from  Pedobaptist  writers,  closes  with  the  fol- 
lowing words :  "  Is  it  not  strange,  strange  to  astonish- 
ment, that  so  many  eminent  men  should  thus  agree  in 
bearing  testimony  to  immersion,  as  the  apostolic  example, 
when  it  is  notorious  that  their  otc7t  practice  was  very  dif- 
ferent 7  Yes,  is  it  not  a  wonderful  phenomenon  in  the 
religious  world,  that  such  a  number  of  the  most  learned 
Lutherans,  Calvinists,  and  Arminians,  Presbyterians  and 
Independents,  should  all  unite  in  one  attestation  respect- 
ing the  primitive  mode  of  administering  this  ordinance, 
even  while  they  opposed  the  Baptists  for  considering  im- 
mersion as  absolutely  necessary  to  a  compliance  with  the 
divine  command;  and  while  they  greatly  differ  among 
themselves  in  respect  of  several  particulars  relating  to  the 
subjects  and  design  of  baptism  1  To  what  can  this  re- 
markable agreement  with  us,  as  to  the  primitive  mode  of 
proceeding,  be  ascribed  ?  And  what  is  the  reason  of 
their  differing  so  much  among  themselves?  The  true 
reason  I  take  to  be  this :  when  they  unite  in  declaring 
their  views  of  the  apostolic  pattern,  they  have  clear, 
strong,  indubitable  evidence,  arising  from  the  meaning  of 
the  name  which  the  ordinance  bears,  and  the  inspired 
narrative  of  the  first  christian  churches.  Each  of  them 
feels  the  ground  on  which  he  treads.  Hence  their  union  ; 
and  here  they  agree  with  us.  On  the  other  hand,  when 
they  differ  among  themselves  about  the  foundation  of  an 
7* 


S2 


ESSAYS  ON  BAPTISM. 


infant's  claim  on  the  ordinance ;  concerning  the  degree 
of  necessity  and  the  utility  of  Pedobaptism ;  about  spon- 
sors, the  sign  of  the  cross,  and  so  on ;  they  argue  on  ge- 
neral principles  and  moral  considerations.  This  kind  of 
argumentation  is  quite  foreign  to  the  nature  of  positive 
rites,  as  has  been  shewn,  (Essay  I. ;)  and  yet,  by  a 
long  train  of  deductions  from  such  principles,  they  infer 
their  various  rules  of  proceeding  in  the  administration  of 
baptism.  Hence,  they  differ  among  themselves.  Nor 
need  we  wonder  ;  for,  whenever  ideas  of  moral  fitness,  of 
expediency,  or  of  necessity,  usurp  the  place  of  divine  pre- 
cepts and  apostolic  examples,  relating  to  positive  institu- 
tions of  the  christian  church ;  the  most  learned  and  the 
best  of  men  will  always  differ  in  their  conclusions,  and 
that  in  proportion  as  their  notions  of  what  is  fitness,  expe- 
diency or  necessity,  vary.  For  it  is  notorious,  that,  while 
one  esteems  this  or  the  other  thing  extremely  proper  and 
highly  useful  to  the  cause  of  religion ;  another  despises  it 
as  absurd,  or  detests  it  as  injurious.  But,  when  our  di- 
vine Lord,  addressing  his  disciples  in  a  positive  com- 
mand, says,  *it  shall  be  so;'  or  when,  speaking  by  an 
apostolic  example,  he  declares,  '  it  is  thus,'  all  our  own 
reasonings  about  fitness,  expediency,  or  utility,  must  hide 
their  impertinent  heads.  The  finest  powers  of  reason 
have  nothing  to  do  in  this  case,  but  only  to  consider  the 
natural,  the  obvious  import  of  his  language,  and  then  sub- 
mit. To  reason  any  further  here,  is  only  to  seek  a  plau- 
sible excuse  for  rebellion  against  the  sovereign  majesty  of 
him  who  is  King  in  Zion."     Pedoh.  Exam.  I.  22G. 

8.  That  immersion  is  the  proper  mode  of  baptism,  ap- 
pears fourthly,  from  the  constant  and  uninterrupted  prac- 
tice of  it  in  the  Greek  church.  The  Greeks  certainly 
understand  their  own  native  tongue,  in  which  the  New  Tes- 
tament was  originally  written,  better  than  any  foreigners ; 
therefore,  their  administering  the  ordinance  by  immer- 
sion, evidently  shows  the  correct  signification  of  the 
Greek  word  haptizo.  Hence,  the  learned  Dr.  Camphelly 
speaking  of  terms  which  rarely  occur  in  the  Greek  Tes- 
tament, remarks  :  "  This  is  one  of  those  cases,  wherein 
the  interpretation  given  by  the  earliest  Greek  fathers,  de- 
serves particular  notice.  There  are  so  many  advantages, 
which  people  have  for  discovering  the  import  of  a  term  or 
phrase  in  their  mother-tongue,  unusual,  perhaps,  in  wri- 


ESSATfS  ON  BAPTISM.  ^ 

ting,  but  correct  in  conversation,  above  those,  who  study 
a  dead  language,  solely  by  the  means  of  books  extant  in 
it,  that  no  reasonable  person  can  question,  that  some  def- 
erence is  in  such  cases  due  to  their  authority."  Trans^ 
of  Four  Gospels,  Pref.  Diss.  4,  §  8.  The  sensible  re- 
marks of  J/r;  Robinson  also  deserve  a  place  here ;  "  Wheth" 
er  John  the  Baptist  and  the  Apostles  of  our  blessed  Lord 
baptized  by  pouring  on  water,  or  by  bathing  in  water,  is 
to  be  determined  chiejfly,  though  not  wholly,  by  ascertain- 
ing the  precise  meaning  of  the  word  baptize,  A  Lin- 
guist determines  himself  by  his  own  knowledge  of  the 
Greek  Language,  and  an  illiterate  man,  by  the  best  evi- 
dence he  can  obtain  from  the  testimony  of  others.  To 
the  latter  it  is  sufficient  to  observe,  that  the  word  is  con- 
fessedly Greek  ;  that  native  Greeks  must  understand  their 
own  language  better  than  foreigners,  and  that  they  have 
always  understood  the  word  baptism  to  signify  dipping ; 
and  therefore, /rowi  their  first  emhracing  of  Christianity  to 
this  day  J  they  have  always  baptized  by  immersion.  This 
is  an  authority  for  the  meaning  of  the  word  baptize,  infi- 
nitely preferable  to  that  of  European  lexicographers  ;  so 
that  a  man,  who  is  obliged  to  trust  human  testimony,  and 
who  baptizes  by  immersion  because  the  Greeks  do,  un- 
derstands a  Greek  word  exactly  as  the  Greeks  themselves 
understand  it ;  and,  in  this  case,  the  Greeks  are  unex- 
ceptionable guides,  and  their  practice  is,  in  this  instance, 
safe  ground  of  action."     Hist,  of  Baptism,  p.  5. 

That  the  whole  Greek  church,  from  the  southern  pro- 
vinces of  Greece  to  the  northern  extremity  of  the  Rus- 
sian empire,  a  church,  which,  in  point  of  territory  and 
population,  embraces  nearly  one  half  of  Christendom,  that 
this  church  has,  from  the  first  introduction  of  the  Gospel 
to  the  present  time,  invariably  practised  immersion,  is  con- 
fessed by  all  and  denied  by  none. 

Deylingius  :  "  The  Greeks  retain  the  rite  of  immersion 
to  this  day."     De  Prudent.  Pastoral,  Pars.  3,  c.  3,  §  26. 

Buddeus :  "  That  the  Greeks  defend  immersion,  is 
manifest,  and  has  been  frequently  observed  by  learned 
men  :  which  Lndolphus  informs  us,  is  the  practice  of  the 
Ethiopians."      Theolog.  Dogmat.  L.  5,  c.  1,  §5. 

Venema:  "The  Greeks  immerse  the  whole  man  in 
water."     Hist.  Eccles.  Tom.  6,  p.  660. 

Dr.  Wall:  "All  the  christians  in  Asia,  all  in  Jifrica, 


84  2SSAYS  ON  baptism:. 

and  about  one  third  part  of  Europe,  are  of  the  last  sort, 
(i.  e.  practice  immersion),  in  which  third  part  of  Europe, 
are  comprehended  the  christians  of  Graecia,  Thracia, 
Servia,  Bulgaria,  Rascia,  Walachia,  Moldavia,  Russia, 
and  so  on ;  and  even  the  Moscovites,  who,  if  coldness  of 
country  will  excuse,  might  plead  for  a  dispensation  Avith 
the  most  reason  of  any."  Hist.  Inf.  Bap.  P.  II.  c.  9, 
p.  477. 

9.  Fifthly  J  lastly. —  The  principal  design  of  the  ordi- 
nance, to  represent  the  death,  burial,  and  resurrection  of 
Christ ;  the  communion  his  people  have  with  him  in  these 
momentous  facts ;  and  their  interest  in  the  blessings 
thence  resulting,  is  accomplished  much  clearer,  and  fuller, 
and  more  impressively,  by  immersion,  than  could  be  done 
in  any  other  mode  whatever.  This,  also,  is  abundantly 
confessed  by  Pedobaptists. 

Buddeus :  Immersion,  which  was  used  in  former  times, 
as  we  have  before  declared,  was  a  symbol  and  an  image 
of  the  death  and  burial  of  Christ :  by  which  we  are  taught, 
tliat  the  remains  of  sin,  which  are  called  the  oZrZ  ?,7«w, 
should  also  be  put  to  death ;  that  is,  as  Paul  elsewhere 
speaks,  our  flesh,  ivith  its  ajfections  and  lusts,  should  be 
crucified.  For  in  that  way,  we,  as  it  were,  die  and  are 
buried  with  Christ,  which  Paul  expressly  shews,  Rom. 
vi.  4.  An  emersion  out  of  the  water  follows,  (Matt.  iii.  1 6), 
which  exhibits  a  most  beautiful  image  of  the  resurrection 
of  Christ ;  and,  at  the  same  time,  it  affords  matter  of  in- 
struction concerning  that  spiritual  resurrection,  which  is 
effected  by  daily  renovation."  Rom.  vi.  4.  Theolog. 
Dogmat.  L.  5,  c.  1,  §§  5,  8. 

Witsius  :  "  Our  Lord  would  be  baptized,  that  he  might 
conciliate  authority  to  the  baptism  of  John  ;  that  he  might 
manifest  himself  to  be  equally  the  head  of  those,  who  are 
baptized,  as  of  those,  who  are  circumcised ;  that  he  has 
communion  with  both,  and  came,  that  of  both  he  might 
make  one  :  that  by  his  own  example,  he  might  commend 
and  sanctify  our  baptism,  equally  as  other  sacraments,  to 
which  he  submitted  ;  that  men  might  not  be  loath  to  come 
to  the  baptism  of  the  Lord,  seeing  the  Lord  was  not  back- 
ward to  come  to  the  baptism  of  a  servant:  that  by  his  bap- 
tism, he  might  represent  the  future  condition,  both  of  him- 
self and  of  his  followers  ;  first  humble,  then  glorious  ;  now 
mean  and  low,  then  glorious  and  exalted  ;  that  represent- 


ESSAYS  ON  BAPTISM.  85 

cd,  by  immersion,  this,  by  emersion :  that,  by  the  use  of 
this  sacrament,  the  promises  of  the  covenant  which  was 
between  himself  and  the  Father,  might  be  confirmed  to 
hira,  concerning  the  entire  expiation  of  those  offences, 
which  he  took  on  himself,  the  justification  of  those  per- 
sons whom  he  represented,  and  concerning  a  glorious 
resurrection,  by  which  he  should  soon  emerge  out  of  the 
waters  of  tribulation,  Ps.  ex.  7 :  and,  finally,  to  declare, 
by  his  voluntary  submission  to  baptism,  that  he  would  not 
delay  the  delivering  up  of  himself  to  be  immersed  in  the 
torments  of  hell,  yet  with  a  certain  faith  and  hope  of 
emerging. 

Immersion  into  the  water  is  to  be  considered  by  us,  as 
exhibiting  that  dreadful  abyss  of  divine  justice,  in  which 
Christ  for  our  sins,  which  he  took  on  himself,  was  for  a 
time,  as  it  were,  absorbed ;  as  in  David,  his  type,  he  com- 
plains, Ps.  Ixix.  3.  More  particularly,  seeing  such  an  im- 
mersion deprives  a  person  of  light,  and  of  other  things 
pertaining  to  this  world,  it  excellently  represents  the 
death  of  Christ,  while  his  continuance  under  water,  how- 
ever short,  denotes  the  burial  of  Christ,  and  the  lowest  de- 
gree of  humiliation ;  when,  being  laid  in  a  sepulchre,  that 
was  sealed  and  guarded  by  the  Roman  soldiers,  he  was 
considered  as  entirely  cut  off.  Emersion  out  of  the 
water,  exhibits  an  image  of  his  resurrection,  or  of  the 
victory  which,  being  dead,  he  obtained  over  death  in  his 
own  dark  domains,  that  is,  the  grave.  All  these  things 
the  Apostle  intimates,  Rom.  vi.  3,  4. 

Baptism  also  represents  those  henejits,  both  present  and 
future,  which  believers  obtain  in  Christ.  Among  the 
present  benefits,  the  principal  is,  communion  with  the 
death,  burial,  and  resurrection  of  Christ,  and,  which  is 
consequent  upon  it,  the  mortification  and  burial  of  our 
old,  and  resurrection  of  our  new  man,  in  virtue  of  the 
blood  and  spirit  of  Christ.  For,  immersion  into  the  water,, 
represents  the  death  of  the  old  man,  in  such  a  manner  as 
shows,  that  he  can  neither  stand  in  judgment  to  our  con- 
demnation, nor  exercise  dominion  in  our  bodies,  that  we 
should  obey  his  lusts.  In  respect  to  the  former,  the  death 
of  the  old  man  pertains  to  our  justification  ;  in  regard  to 
the  latter,  it  belongs  to  our  sanctification.  The  continu- 
ance under  the  water,  represents  the  burial  of  the  body 
of  sin,  by  which  all  hope  of  its  revival  is  cut  off;  so  that 


86  ESSAYS  ON  BAPTISM. 

it  shall  never  be  able  afterwards,  either  to  condemn  the 
elect,  or  to  reign  over  them."  Miscel.  Sac.  Tom.  2,  Exer. 
15,  §  63.    Oec.  Foed.  L.  4,  c.  16,  §§  25—29. 

Estius  :  *'  The  ceremony  of  immersion  was  anciently 
more  common,  as  appears  from  the  unanimous  language 
of  the  Fathers,  as  often  as  they  speak  about  baptism  ;  and 
in  a  more  expressive  manner  represents  the  death,  burial, 
and  resurrection  of  our  Lord,  and  of  us."  Apud  Knatch- 
bul.  Animad.  in  lib.  Nov.  Test.  p.  181. 

Pictetus:  "  It  was  usual  in  ancient  times  for  the  whole 
body  to  be  immersed  in  water — and  it  must  be  confessed, 
that  such  a  rite  most  happily  represented  that  grace,  by 
which  our  sins  are,  as  it  were,  drowned,  and  we  raised 
again  from  the  abyss  of  sin."  Theol.  Christ.  L.  14,  c. 
4,  §  17. 

Vossius :  ''  All  the  particulars,  that  we  have  mentioned, 
concerning  the  signification  of  baptism,  will  appear  with 
sufficient  perspicuity  in  the  rite  of  immersion  :  but  not 
equally  so,  if  mere  sprinkling  be  used."  Disp.  De  Bap. 
Disp.  3,  §  10. 

I  shall  close  this  Essay  with  the  testimony  of  the  great 
Reformer,  31.  Ltithcr :  "The  term  baptism,  is  a  Greek 
word.  It  may  be  rendered,  a  dipping,  as  when  we  dip 
something  in  water,  that  it  may  be  entirely  covered  with 
water.  And  though  that  custom  be  quite  abolished 
among  the  generality,  (for  neither  do  they  entirely  dip 
children,  but  only  sprinkle  them  with  a  little  water,)  nev- 
ertheless, they  ought  to  he  luholly  immersed,  and  presently 
to  be  drawn  out  again.  For,  the  etymology  of  the  word 
seems  to  require  it.  The  Germans  call  baptism  taufe, 
from  depth,  which  they  call  tieff,  in  their  language  ;  as  if 
it  were  proper  those  should  be  deeply  immersed,  who  are 
baptized.  And  truly,  if  you  consider  what  baptism  signi- 
fies, you  shall  see  the  same  thing  required:  for  it  signifies 
that  the  old  man  of  our  nativity,  that  is  full  of  sins,  which 
is  entirely  of  flesh  and  blood,  may  be  overwhelmed  by  di- 
vine grace.  The  manner  of  baptism,  therefore,  should 
correspond  to  the  signification  of  baptism,  that  it  may 
show  a  certain  and  plain  sign  of  it."  In  Dr.  Du  Veil  on 
Acts  viii.  38, 

Dear  reader,  I  have  now  endeavored  to  show,  that  the 
Scripture  mode  of  Baptism  is  by  imrnersion  only,  from  the 
signijication  of  the  icord  used  to  express  the  act  of  the  or^i 


ESSAYS  ON  BAPTISM.  87 

dinance  ;  from  the  places  selected  for  the  administration  of 
it^  and  the  phrases  used  on  the  occasion ;  from  the  prac- 
tice of  the  Primitive  Church ;  from  the  constant  and  un- 
interrnpted  mode  of  the  Greek  Church  ;  and  from  the 
principal  design  of  the  institution.  The  objections  against 
these  arguments  will  be  answered  in  the  proper  place  ; 
and  in  the  mean  time,  I  pray,  that  the  Spirit  of  truth  may 
guide  you  in  the  right  way,  for  his  name's  sake.    Amen. 


ESSAY  V. 

Ohjections  Jlnsivered. 

Why  do  Baptists  require  a  divine  precept,  or  scripture 
example,  for  infant  baptism,  since  they  admit  finales  to 
communion,  and  observe  the  first  day  of  the  week  as  the 
christian  sabbath,  when  there  is  neither  a  divine  precept 
nor  scripture  example  for  either. 

Jinswer.  With  respect  to  female  communion,  we  have 
authority  from  the  law  of  the  institution,  and  from  the 
practice  of  the  church.  In  the  positive  command  of  onr 
Lord  to  commemorate  his  death  in  the  ordinance  of  the 
Supper,  the  subjects  are  characterized  as  disciples,  with- 
out any  regard  to  sex.  It  is  true,  when  the  Apostle  directs 
the  Corinthian  church  to  a  proper  celebration  of  the  Sup- 
per, he  says,  "  Let  a  man  examine  himself"  1  Cor.  xi. 
28.  But  it  will  not  be  denied,  that  the  word  anthropos, 
man,  includes  females,  as  well  as  males.  Thus,  (John  iii. 
3,  4,)  "  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  2  Cor.  v.  17.  "  If  any  man  {ng  any 
one)  be  in  Christ,  he  is  a  new  creature."  1  Tim.  ii.  5. 
"One  Mediator  between  God  and  wen."  Besides,  the 
Lord's  Supper  was  celebrated  by  the  whole  church,  which 
was  composed  of  males  and/ema/es.  For  we  read  that  the 
females  as  well  as  males,  men  and  women,  on  their  pro- 
fession of  faith,  were  baptized,  were  together  with  the  dis- 
ciples, and  continued  stedfastly  in  the  Apostles'  doctrine, 
and  in  fellowship,  andm  breaking  of  bread,  dind  in  prayers. 
See  Acts  i.  13,  14.  ii.  42,  44.  viii.  12,  1  Cor.  x.  17.    Wo- 


83  ESSAYS    ON    BAPTISM. 

men  are  spoken  of  as  disci|}/es,  baptized,  inihe  church;  all 
the  disciples  were  in  fellowship  or  communion;  all  were 
together  "in  breaking  of  bread,"  &oC.;  but  the  New  Tes- 
tament is  silent  on  iiifant  baptism. 

With  respect  to  the  change  of  the  sabbath  from  the  sev- 
enth to  the  first  day  of  the  week,  I  would  observe,  that 
this  change  was   alluded  to  by  the  prophet  Isaiah  Ixv.  17, 
18.     "  Behold  I  create  new  heavens  and  a  new  earth ;  and 
the  former  shall  not  be  remembered,  nor  come  into  mind; 
but  be  ye  glad  and  rejoice  for  ever  in  that  which  I  create  : 
for  behold,  I  create  Jerusalem  a  rejoicing,  and  her  people 
^  joy-"     '*  This   passage,"   says   jDr.   Dwightj  a  zealous 
Pedobaptist,  '*  appears  to  me  to  place  the  fact  in  the  clear- 
est light,  that  a  particular,    superior,    and  extraordinary 
commemoration  of  the  work  of  redemption  by  the  chris- 
tian church,  in  all  its  various  ages,  ^vas  a  part  of  the  good 
pleasure  of  God ;    and   was  designed  by  him  to  be  ac- 
complished in  the  course  of  his  providence.     But  there 
neither  is,  nor  ever  was,  any  public,  solemn  commemora- 
tion of  this  work  by   the    christian  church,  except  that 
which  is  holden  on  the  Jirst  clay  of  the  week,  or  the  day  in 
which  Christ  completed  this   great  work  by  his  resurrec- 
tion from  the   dead.     This  prophecy  has,  therefore,  been 
unfulfilled,  so  far  as  I  see,  unless  it  has  been  fulfilled  in 
this  very  manner."      Theol.  Serm.  CYI.     Further,  it  was 
predicted,  that  the  day  of  the  resurrection  of  the  Messiah 
was  to   be   a   peculiar  day.     Ps.    cxviii.  22-24.     "  The 
stone    which  the    builders  refused,  is  become  the  head- 
stone of  the  corner ;  this  is  the  Lord's  doing ;  it  is  mar- 
vellous in  our  eyes.     This  is  the  day  which  the  Lord  has 
made :  we  will  rejoice  and  be  glad  in  it."     This  predic- 
tion  is  applied  to  the  Messiah    in   the  New  Testament 
oftener  than  any  other.     Matt.  xxi.  42,  Mark  xii.  10,  Luke 
XX.   17,  Acts  iv.   11,  Eph.  ii.  20,  and  1  Pet.  ii.  4.     The 
Jewish  writers  also  applied  it  to  the  Messiah.     It  is  evi- 
dent, therefore,  that  Jesus  Christ  is  the  Stone  here  men- 
tioned ;  that  he  was   rejected  and  set  at  nought  by  the 
chief  priests  and   Pharisees ;  but,  being  chosen  of  God 
and  precious  to  him,  this  most  valuable  stone,  thus  de- 
spised and  rejected  of  men,  thus  thrown  among  the  rub- 
bish, and  buried  in  it,  was,  at  length,  from  such  a  state, 
exalted  to  be  the  chief  corner  stone  in  the  building,  the 
main  support  of  the  edifice,  and  a  centre  of  union  for  Jew 


'     ESSAYS    ON    BArTISM.  89 

and  Gentile,  the  two  parts  of  which  it  consisted.  ''  Of  the 
day  on  which  Christ  arose  from  the  dead,"  says  the  pious 
Bishop  Honie^  "  it  may  with  more  propriety  than  of  any 
other  day,  be  affirmed,  *  this  is  the  day  which  Jehovah 
hath  made.'  Then  it  was  that  the  'rejected  stone'  be- 
came the  *  head  of  the  corner.'  A  morning  then  dawned, 
which  is  to  be  followed  by  no  evening  ;  a  brighter  sun  arose 
upon  the  world,  which  is  to  set  no  more;  a  day  began, 
which  will  never  end  ;  and  night  and  darkness  departed 
to  return  not  again."  Isa.  Ix.  20.  Hence  it  is  called,  in 
the  New  Testament,  "  the  Lord's  day,'"  Rev.  i.  10,  i.  e. 
a  day  consecrated  and  devoted  to  God.  Numb.  vi.  27. 
1  Kings  viii.  43.  Hence  the  Apostles  observed  the  first 
day  of  the  week  as  a  day  sacred  to  God.  Acts  xx.  7. 
1  Cor.  xvi.  1,  2.  So  in  the  New  Testament,  we  have 
**  the  Lord's  day,'''  or  "  the  ^r^^  day  of  the  week,"  spoken 
of  as  a  day  observed  by  the  disciples  for  religious  pur- 
poses ;  but  no  mention  is  made  of  infant  baptism.  These 
facts  put  the  two  subjects  on  a  very  different  footing. 

It  is  very  frequently  objected  that,  though  we  have  no 
law  in  the  New  Testament  for  infant  baptism,  yet  there  is 
no  law  against  it.  Or,  to  state  the  objection  in  all  its 
parts,  it  is  said,  *'The  Jewish  children  were  circumcised 
as  a  token  of  their  interest  in  the  covenant  made  with 
Abraham,  and  were  members  of  the  Jewish  church;  it 
was,  therefore,  reasonable  to  expect  that  they  would  con- 
tinue to  be  members  of  the  christian  church,  unless  that 
privilege  was  abrogated  by  an  express  law ;  but,  as  there 
is  no  such  law  in  the  New  Testament,  therefore,  it  is  un- 
just and  cruel  to  deprive  the  dear  children  of  these  privi- 
leges." 

I  answer  j/frs#,  th^t  no  argument  can  be  drawn  from  cir- 
cumcision in  favor  of  infant  baptism,  as  has  already  been 
stated,  (Essay  8,)  nor  from  the  state  of  the  Jewish 
children  under  the  Mosaic  dispensation,  and  of  those 
under  the  christian  dispensation.  For,  as  there  was  no 
visible  church  under  the  Old  Testament,  but  a  mere 
congregation,  (see  Essay  3,)  the  Jewish  children  were 
members  of  the  congregation  only,  and  so  are  the  children 
of  christians,  but  not  members  of  the  christian  church. 

To  that  part  of  the  objection,  "that  it  is  reasonable 
and  desirable  that  children  should  be  baptized,"  1  reply, 
tljat  in  positive  institutions,  we  have  nothing  to  do  \\  ith 
8 


90  ESSAYS  ON  BAPTISM. 

reasonings  or  conjectures  about  the  propriety  and  impro- 
priety, expediency  or  utility.  A  "  Tims  saith  the  Lord'^ 
is  a  sufficient  and  binding  authority  for  our  obedience, 
and  the  only  rule  for  our  direction.  In  addition  to  what 
has  already  been  said  on  this  subject,  (Essay  1,)  the 
observation  of  Dr.  Claggett  deserves  our  notice.  In  ar- 
guing against  Popish  ceremonies,  that  they  had  neither 
scripture  precept,  nor  example,  he  says,  "their  congruity 
to  our  reason  is  not  the  proof  of  their  divine  institution ; 
since  there  are  very  many  things,  which,  to  our  finite 
understandings,  would  appear  as  useful  and  as  reasonable, 
but  which  yet  God  has  not  instituted.  When  it  once  ap- 
pears what  God  has  instituted  in  order  to  our  salvation, 
and  no  more,  we  are  to  conclude  that  this  is  enough  in  its 
kind,  because  it  is  all  that  God  has  done.  But,  for  that 
other  kind  of  arguing,  that  God  has  been  wanting  to  us  in 
his  institutions,  if  he  has  not  instituted  (this  or  that)  and, 
therefore,  he  has  instituted  it,  I  leave  to  those  whose  con- 
clusions need  it;  very  much  desiring  them  to  consider 
what  a  cause  that  must  he,  which  drives  them  to  such  bold 
reasonings  as  these  are."  Preserv.  against  Pop.  Title 
7,  p.  93.  The  objection  further  states,  "  that  if  children 
had  no  right  to  baptism,  we  should  expect  to  meet  with 
an  express  law  excluding  them."  My  answer  is,  that 
every  affirmative  command  of  Christ  includes  a  negative. 
When  Christ  commands  the  baptizing  of  believers,  he 
prohibits  all  others  not  so  qualijiecl.  Nadab  and  Abihu 
had  no  prohibition  from  using  strange  fire,  yet  they  were 
destroyed  for  using  that  fire  which  the  Lord  had  "  not 
commanded."  If  this  objection  be  valid,  why  do  we  con- 
demn the  Pope  and  his  followers  for  using  the  sign  of  the 
cross,  the  holy  unction,  and  a  thousand  other  supersti- 
tions 1  For,  though  they  are  not  commanded,  yet  they  are 
not  'prohibited.  The  proper  rule  is  to  worship  God  in 
what  he  has  commanded,  and  in  no  other  way  j  else  it  is 
will-worship,  and  displeasing  to  God. 

Christ,  the  great  Head  of  the  church,  requires  certain 
qualifications  of  the  candidate  for  baptism  or  church-mem- 
bership ;  such  as  illumination,  conviction,  repentance, 
and  confession  of  sin,  faith  in  him,  becoming  a  disciple, 
&c.  Matt.  iii.  6.  xxviii.  19.  Mark  xvi.  16.  John  i.  29. 
It.  1.  Acts  ii.  37,  38,  41.  viii.  36.  ix.  18.  (See  Essay  3.) 
Hence  it  is  evident,  that  none  who  are  ignorant  of  divine 


ESSAYS    ON    BAPTISM.  91 

things,  impenitent  and  unbelieving,  and  who  are  not  dis- 
ciples and  followers  of  Christ,  and  who  are  destitute  of 
the  Spirit,  are  proper  subjects  of  baptism.  Neither  birth, 
rank,  nor  talent  gives  a  title  or  fitness  for  this  holy  ordi- 
nance.    John  i.  12,  13. 

Further,  in  this  objection,  the  Baptists  are  accused  of 
*'  unjustly  and  cruelly  depriving  the  dear  children  of  their 
privileges."  Such  is  my  attachment  to  children,  that  I 
should  be  exceedingly  sorry,  if  there  were  even  a  shadoAV 
of  truth  in  this  accusation.  Nor  can  I  find  any  evidence 
to  substantiate  the  charge.  None  can  be  said  to  be  de- 
prived of  a  thing  which  he  never  possessed,  and  to  which 
he  never  had  either  title  or  fitness;  and  it  has  been  shewn 
that  infants  have  neither  title  to  the  sacred  ordinance  of 
baptism,  nor  fitness  for  it. 

3.  It  is  objected,  in  the  next  place,  that  it  appears  from 
scripture  that  the  christian  church  is  but  a  continuation 
of  the  Jewish  church. 

In  addition  to  what  has  already  been  said  on  this  sub- 
ject, (E.  3,)  let  us  examine  the  ground  of  this  assertion. 

The  venerable  Dr.  Blason  reasoned  thus  :  "  We  know 
by  experience  that  the  church  of  God  was  in  the  world 
before  us.  So  did  our  fathers  :  so  did  the  previous  gene- 
ration :  and  in  this  manner  the  historical  fact  may  be  de- 
duced from  the  days  of  the  Apostles.  The  "  church," 
therefore,  has  not  been  created  since  their  days.  Was  it 
created  then  1  No.  The  Apostles  found  it  as  we  found 
it,  older  than  themselves.  Their  writings  are  full  of  its 
privileges,  its  ordinances,  and  other  peculiarities;  but 
contain  not  a  single  hint  of  its  originating  with  them. 
They  uniformly  suppose  its  prior  establishment,  and  speak 
of  it  as  having  been  long  and  familiarly  understood. 
Guided  by  the  clew  which  they  have  put  into  our  hands, 
we  go  back  to  the  books  of  the  prophets,  and  meet  the 
same  supposition  there.  We  proceed  with  similar  suc- 
cess through  the  Levitical  law,  and  the  Sinai-covenant; 
we  pass  the  age  of  Moses,  and  arrive  at  the  father  of  the 
faithful.  Here  the  clew  runs  out,"  Essays  on  the 
churchy  p.  36.  Notwithstanding  the  acknowledged  tal- 
ents of  the  Doctor,  in  his  reasoning  on  this  subject  he 
was  certainly  mistaken.  Is  it,  indeed,  true  that  the  Apos- 
tles found  it  (  i.  e.  the  visible  church)  as  loe  found  it,  older 
than  themselves  1"     This  is  taking  for  granted  the  very 


92  ESSAYS    ON    BAPTISM. 

thing  in  dispute.  We  have  found  the  visible  church  com- 
posed of  particular  churches,  each  of  which  might  give  a 
historical  account  of  its  origin,  when  certain  individuals, 
having  satisfied  each  other  that  they  possessed  the  requi- 
site qualifications  of  church  members,  formed  themselves 
into  a  church,  and  chose  their  officers,  and  received  new 
members  in  the  same  way.  But  the  Apostles  found  no 
such  visible  church  or  particular  churches.  For  such 
had  no  existence  under  the  Mosaic,  Abrahamic,  or  Pat- 
riarchal dispensation,  as  has  been  shewn  above.  On  the 
day  of  Pentecost,  the  *'  one  hundred  and  twenty  disciples 
were  the  church  to  which  the  Lord  added  about  three 
thousand  souls;  and  this  numerous  body  of  christians 
were  the  church,  to  which,  afterward,  "  the  Lord  added 
daily  such  as  should  be  saved." 

Their  acquaintance  with  the  "  privileges.,"  &c.  &c.  no 
more  proves  the  real  existence  of  a  visible  church  under 
the  Old  Testament,  than  the  acquaintance  of  patriarchs 
and  prophets,  and  other  holy  men  of  old,  with  the  blessings 
and  privileges  of  redemption,  proves  the  real  existence  of 
an  incarnate  Messiah  and  the  finished  work  of  redemption 
before  their  days.  As  they  obtained  their  knowledge  of 
things  to  come,  by  types,  promises,  &c.  so  did  the  Apos- 
tles. Moreover,  the  Lord  Jesus  was  with  them  for  forty 
days  after  his  resurrection,  "  speaking  of  the  tilings  per^ 
taining  to  the  kingdom  of  God,''''  or  visible  church.  Acts  i. 
3.  It  is  not  denied,  that  the  Jewish  nation  was  a  type  of 
the  christian  church ;  but  the  anti-type  is  not  an  identical 
continuation  of  the  type.  It  is  separate  and  distinct. 
The  portrait  of  a  man  is  not  the  living  man,  however  good 
a  resemblance  it  may  bear  to  him.  The  shadow  is  not 
the  substance.  This  answer  will  equally  overturn  the  sec- 
ond ground  of  the  assertion,  viz:  "  the  christian  church 
must  be  a  continuation  of  the  Jewish  church,  because  the 
names,  privileges,  and  promises  of  the  latter  are  given 
likewise  to  the  former."  Is  this  conclusion  correct! 
Does  it  follow  that  the  anti-type  is  a  continuation  of  the 
type,  because  so?nc  of  the  things  said  of  the  one,  are  also 
said  of  the  other  ?  Is  Christ  a  continuation  of  the  man- 
na which  our  fathers  did  eat  in  the  wilderness,  because 
he  calls  himself  the  bread  that  came  down  from  heaven  ? 
Is  the  son  of  man  a  continuation  of  the  brazen  serpent^ 
because  he  was  lifted  up  that  whosoever  believes  in  him 


ESSAYS    ON    BAPTISM.  93 

shall  not  perish,  but  have  everlasting  life  1  The  benefits 
connected  with  the  types  were  temporal,  those  of  the  an- 
ti-type are  spiritual  and  eternal.  All  the  promises  and 
threatenings  connected  with  the  Jews,  as  tliey  loerc  the 
natural  posterity  of  Abraham,  and  afterwards  formed 
into  a  national  communiti/,  were  temporal  in  their  nature 
and  duration,  and  depend  on  certain  conditions  of  obe- 
dience ;  but  the  very  same  promises  applied  to  the  chris- 
tian church,  are  spiritual  in  their  nature,  and  eternal  in 
their  duration.  The  reader  will  please  to  attend  to  the 
language  of  the  Doctor  himself.  ''  The  Jews,"  says  he, 
"could  nationally  call  God  'their  God.'  They  often  did 
so,  and  with  right,  lohen  they  loere  gross  hyipocrites  in  the 
articles  of  their  personal  religion.  The  Sinai-covenant 
constituted  them  the  people  of  Jehovah,  and  him  their 
God,  as  really,  but  in  a  ividely  different  sense,  as  he  was 
the  covenant  God  of  Abraham,  or  of  Paul,  for  personal 
salvation."     Essays  on  the  church,  p.  44,  Note. 

The  language  of  the  apostle,  describing  the  Jews  un- 
der the  metaphor  of  an  olive  tree,  &c.  is  brought  as 
another  argument,  to  prove  that  the  christian  church  is 
but  a  continuation  of  the  Jewish  church.  Such  is  the 
reasoning  of  Dr.  Mason.  *'  The  Apostle  tells  the  Gen- 
tiles," says  he,  "  that  they  were  '  a  toild  olive  tree,'  and 
that  the  Jews  were  '  the  good  olive  tree,' — this  cannot  re- 
fer to  their  natural  state,  as  sinners  before  God  ;  for  in  this 
respect  there  was  '  no  difference' — nor  to  their  state  as 
sinners  saved  by  grace  ;  for  from  this  state  there  is  no 
excision.  It  can  refer  to  nothing  but  their  visible  church 
state,  i.  e.  to  their  public  relation  to  God  as  a  covenanted 
society."  Agreed  ;  let  only  the  Doctor  change  the  word 
"church"  to  national  or  congregational  " stRte.''^  The 
Doctor  proceeds  to  inquire,  "  What,  then,  was  this  'good 
olive  tree,'  from  which  the  Jewish  branches  were  *  broken 
off,'  while  the  Gentiles  were  *  graflfed  in  ? '  Evidently, 
the  visible  church,  organized  under  the  covenant  made 
with  Abraham.  There  was  no  other  from  which  the 
Jews  could  be  cast  oflf."  Essays  on  the  Church,  p,  55. 
It  appears  very  evident  to  me,  that  it  was  not  the  "  visible 
church,"  for  this  had  then  no  existence  ;  but  the  visible 
state  of  the  Jews,  formed  into  a  peculiar  Nation  at  the 
foot  of  Mount  Sinai,  entrusted  with  the  oracles  of  God, 
with  public  means  of  grace  and  regular  religious  in- 
8* 


94  ESSAYS    ON    BAPTISM. 

struction.  Thus  they  were  planted  by  Jehovah  himself, 
a  good  olive  tree,  in  good  soil.  Jer.  xi.  16,  17.  In  a 
similar  manner,  the  Jewish  nation  and  its  peculiar  privi- 
leges are  described  under  the  metaphor  of  a  vineyard, 
planted  by  the  Lord  from  this  "good  olive  tree :"  i.  e.  from 
this  visible  state  of  the  Jews,  as  a  nation,  worshiping  the 
true  and  living  God,  in  the  enjoyment  of  the  means  of 
grace,  which  may  well  be  styled  the  "  root  and  the  fat- 
ness," many  of  the  Jews  were  cut  off,  and  have  continu- 
ed for  ages,  destitute  both  of  public  and  private  means 
of  religious  instruction,  whilst  multitudes  of  the  Gentiles 
were  united  with  those  Jeivs  who  embraced  the  christian 
religion.  The  olive  tree,  or  congregation  of  Israel,  was 
neither  plucked  up  by  the  root,  nor  cut  off,  but  only  un- 
derwent a  change  in  some  of  its  branches.  Since  this 
change  took  place,  the  olive  tree  is  no  longer  called  the 
"  congregation  of  Israel,"  or  of  the  Lord,  but  the  chi'is- 
tian  iQorld ;  for,  it  includes  all  that  are  born  of  christian 
parents,  or  become  proselytes,  without  respect  to  their 
moral  character,  just  as  it  was  with  the  Jewish  nation. 
But  here  is  the  difference.  Since  the  change  has  taken 
place  in  the  olive  tree,  the  King  of  Sion  has  given  in- 
structions to  his  disciples  to  separate  themselves  from  the 
congregation^  and  to  form  themselves  into  a  distinct  so- 
ciety, called  the  church,  and  thus,  openly  and  visibly,  pro- 
fess their  devotedness  to  Christ. 

4.  Another  objection  has  been  often  stated,  and  as  often 
shewn  to  be  absurd.  It  is  very  seriously  and  gravely 
said,  that,  "  to  deny  that  the  visible  church  commenced  in 
Abraham's  family,  is  as  much  as  to  say  that  God  had  been 
for  more  than  two  thousand  years  without  a  visible 
church."  But  does  not  the  very  assertion  of  our  brethren 
deny  the  existence  of  a  church  before  Abraham?  If,  then, 
it  was  consistent  with  God  to  be  without  a  church,  from 
Adam  to  Abraham,  why  may  it  not  be  equally  consistent 
with  him  to  be  without  a  church  till  after  the  resurrection 
of  Christ  1  Dr.  Mason's  description  of  the  state  of  the 
world  before  the  call  of  Abraham,  is  equally  true  after  his 
call.  "  People  of  God,"  says  the  Doctor,  "  there  were  ; 
promises  of  God  there  were  ;  gracious  revelations,  and  ac- 
ceptable worship  of  God,  there  were  :  but  a  church  of 
God,  organized  upon  the  principle  of  visible  unity — there 
was  not."     Essaxjs  on  the  Church,  p.  37. 


ESSAYS    ON    BAPTISM.  95 

How  could  the  Dr.  "  deny,"  that  God  had  any  Church 
on  the  earth  for  nearly  "  two  thousand  years'^ — i.  e.  from 
the  fall  to  Abraham  1 

5.  We  proceed  to  the  next  objection,  which  is  stated 
thus  :  "  Unbelieving  and  unconverted  persons  have  been 
received  as  members  of  the  church  ;  why  may  we  not, 
also,  receive  unbelieving  and  unconverted  children  7"  If 
our  brethren  mean,  that  unbelieving  and  unconverted 
persons  have  crept  into  the  church  without  being  known, 
we  should  acknowledge  the  fact.  But  they  tell  us,  1st, 
that  "  the  Jewish  church,  though  constituted  by  the  om- 
niscient God,  consisted  of  hypocrites,  as  well  as  of  tru« 
worshipers ;  that  it  embraced  multitudes  who  never  were 
made  partakers  of  saving  grace;"  2d.  "that  our  Lord 
told  us  in  several  parables,  that  hypocrites  and  wicked  per- 
sons must  be  left,  until  the  judgment  day  ;  and  3d.  we  are 
informed,  ''  that  our  Lord  Jesus  Christ,  who  fell  into  no 
mistakes,  actually  did  admit  an  unconverted  man,  a  hypo- 
crite, a  traitor,  a  devil,  into  the  number,  not  only  of  his 
disciples,  but  even  of  his  apostles  :  thereby  instructing 
his  church,  that  the  secret  state  of  the  soul  before  God,  is 
not  to  be  her  rule  of  Judgment."  See  Buck's  Theolog. 
Diet,  under  the  word  church.  Brown's  Compend.  Nat. 
and  Rev.  Religion,  B.  7.  Dr.  Mason's  Essays  on  the 
Church,  pp.  27,  67. 

We  answer.  With  respect  to  the  first,  it  is  not  disputed 
that  under  the  Mosaic  dispensation,  the  righteous  and  the 
wicked  were  equally  members,  and  that  by  descent ;  but 
they  were  only  of  the  congregation  of  Israel,  as  nominal 
and  real  christians  are  now  mixed  in  our  congregations ; 
but  they  were  not  members  of  the  visible  church,  which 
had  then  no  existence,  as  we  have  before  proved. 

With  respect  to  the  second,  three  parables  are  referred 
to.  The  first  is  that  of  the  tares  and  the  wheat.  Our 
Lord's  design  in  this  parable,  is  to  guard  his  disciples 
against  persecuting  those  who  would  not  believe  their 
preaching ;  to  warn  them  not  to  make  use  of  destructive 
weapons  to  compel  men  to  become  their  disciples,  the  way 
in  which  false  religion  has  always  been  propagated.  Their 
duty  was  to  preach  the  gospel  in  the  world,  as  we  do  in  our 
respective  congregations,  and  leave  the  result  of  men's  be- 
lieving or  not  believing,  with  God.  This  Parable  has 
nothing  to  do  with  church  discipline.     For,  in  the  first 


96  ESSAYS  ON  BAPTISM. 

place,  our  blessed  Lord  himself  has  told  us  that  "  the  field 
is  the  icorld.''^  It  is  strange  indeed,  that  any  should  dare 
to  contradict  the  Saviour  and  say,  the  "  field  is  the 
churchy  Secondly;  if  the  **  field  "  were  the  church,  an 
end  would  then  be  put  lo  all  church  discipline  ;  for,  of 
what  benefit  would  it  be  to  ascertain  whether  a  member 
has  acted  riorht  or  wronor,  when  we  are  told  that  the 
wicked  must  remain  with  the  good  1  Thirdly;  this  para- 
ble of  our  Lord  would  be  in  plain  contradiction  to  his  di- 
rections, given  in  Matt,  xviii.  15 — 17,  that  the  church  is 
to  treat  an  impenitent  member  as  a  heathen  man  and  a 
publican.  To  this  it  is  objected,  that  the  disciples  knew 
that  our  Lord's  kingdom  is  spiritual ;  that  they  had  no 
idea  of  interfering  with  civil  society  ;  that  to  cut  off  un- 
believers, they  knew,  would  destroy  the  world ;  and  that 
the  reason  assigned  for  letting  the  tares  grow  up  together 
with  the  wheat,  is  our  liability  of  considering  a  person  to 
be  a  tare,  when  he  is  a  luheat.  To  this  we  answer,  first ; 
it  is  very  evident,  that  the  disciples  had  no  clear  ideas  of 
a  spiritual  kingdom,  till  after  the  resurrection  of  Christ. 
Luke  xxiv.  21,  Acts  i.  6.  Secondly;  the  caution  of  our 
Lord  was  very  necessary,  for  the  disciples  manifested  a 
spirit  of  persecution,  saying,  "  Lord,  wilt  thou  that  we 
command  fire  to  come  down  from  heaven,  and  consume 
them?"  Luke  ix.  54.  Thirdly;  it  is  true,  that  in  all 
proceedings  of  church  discipline,  we  ought  to  lean  on  the 
side  of  mercy,  and  never  to  cut  off  a  member,  till  satisfac- 
tory evidence  have  proved  him  to  be  unworthy  of  mem- 
bership ;  but,  in  the  parable,  there  is  no  doubt  in  the 
matter  ;  the  servants  declared  positively,  that  there  were 
tares  among  the  wheat,  and  expressed  their  surprise  how 
they  came  there  ;  nor  did  the  Lord  say,  be  careful,  ye 
may  be  mistaken  ;  on  the  contrary,  he  confirmed  their 
declaration,  that  there  were  tares,  and  that  the  wicked 
one  was  the  author  of  them  ;  still  he  directed  his  disciples 
not  to  cut  off  these  wicked  men  out  of  the  world,  lest 
they  should  cut  off  the  wheat  also.  "  Destroy  it  not ;  for 
a  blessing  is  in  it."     Isa.  Ixv.  8. 

The  next  parables  referred  to,  are  the  "we^"  and  the 
"  ten  virgins.''''  I  have  no  objection  to  apply  these  para- 
bles to  the  church  ;  and  they  teach  us,  that  the  church 
visible  is  not  perfect;  for  there  may  be  hypocrites  in  it, 
and  we  may  not  know  the  fact ;  as  the  fisherman  does  not 


ESSAYS    ON    BAPTISM.  97 

know  what  kinds  of  fish  are  in  his  net,  till  it  is  brought  to 
shore  ;  nor  were  the  five  foolish  virgins  known,  till  after 
the  bridegroom  had  arrived.  But  as  soon  as  the  fisher- 
man finds  out  the  bad  fish,  he  throws  them  away  ;  and  as 
soon  as  a  hypocrite  is  found  out  and  proved  to  be  such, 
he  is  to  be  put  out  of  the  church  by  the  brethren.  And 
hypocritical  professors,  if  their  hypocricy  be  not  discov- 
ered in  the  present  life,  when  Christ  shall  appear  in  judg- 
ment, will  be  excluded  from  the  kingdom  of  heaven. 

We  proceed  to  the  third  objection,  viz  :  That  "  our  Lord 
Jesus  Christ  admitted  Judas — a  devil,  &c." 

It  is  true,  that  our  blessed  Lord,  for  wise  reasons,  em- 
ployed Judas  as  well  as  the  other  disciples  and  apostles  ; 
but  what  has  that  to  do  with  the  church  ?  The  visible 
church  had  no  existence  at  that  time  ;  Judas  could  not, 
therefore,  have  been  a  member  of  it.  Further,  if  our 
Lord  and  Saviour  had  really  received  Judas  as  a  member 
of  the  church,  instead  of  thereby  teaching  his  church 
that  the  real  state  of  the  soul  before  God  is  not  to  be  her 
rule  of  judgment,  and  that  this  state  is  not  to  be  judged 
of  by  men  according  to  the  best  existing  evidence  ;  but 
that  every  applicant  is  to  be  admitted,  irrespective  of  his 
character,  he  would  have  taught  her  to  admit  an  uncon- 
verted man,  a  hypocrite,  a  traitor,  a  devil,  under  a  full 
knowledge  of  his  character.  I  cannot  refrain  myself  from 
expressing  my  mind  fully  on  this  subject,  viz  :  that  who- 
ever asserts  that  our  Lord  and  Saviour,  who  could  not 
fall  into  mistakes,  actually  admitted  Judas  as  an  exam- 
ple for  the  conduct  of  the  church,  "  betrays  something 
very  different  from  modesty,  by  setting  up  a  term  of  re- 
ligious fellowship,  which  would  convict  the  master  him- 
self of  corrupting  his  own  church." 

6.  Another  objection  is,  that  the  covenant  made  with 
Abraham  is  still  in  force  ;  that  it  has  never  been  abro- 
gated ;  that  it  is  called  an  everlasting  covenant ;  and  that 
he  is  the  father  of  the  believing  Gentiles,  as  well  as  of  the 
believing  Jews, 

We  have  already  stated  that  the  covenant  made 
with  Abraham,  must  be,  either  the  covenant  of  grace,  or 
the  covenant  of  circumcision.  That  the  covenant  of 
grace  is  still  in  force,  and  that  with  respect  to  this  cover, 
nant,  Abraham  is  the  father  of  believing  Gentiles  as  well  as 
believing  Jews,  none  does  deny.    Neither  do  I  deny  that  the 


98  ESSAYS  ON  BAPTISM. 

covenant  of  circumcision  is  still  in  force.  But  with 
whom  ?  Not  with  the  believing  or  unbelieving  Gen- 
tiles, but  with  the  natural  descendents  of  Abraham.  God 
is  still  the  God  of  Abraham  and  of  his  natural  seed,  in  a 
peculiar  sense  ;  to  them  the  land  of  Canaan  still  belongs, 
as  much  as  it  did  while  they  were  slaves  in  Egypt  or 
captives  in  Babylon  ;  and  he  who  has  been  their  deliverer 
in  times  past,  will  deliver  them  again  and  bring  them  as 
an  unconverted  nation  to  the  land  of  promise  ;  and,  till 
then,  they  will  circumcise  their  children,  as  a  token  of  the 
existence  of  that  covenant.  Bui  all  this  has  no  more  to 
do  with  the  baptism,  either  of  adults  or  infants,  than  the 
rainboiD,  a  token  of  the  covenant  made  with  Noah. 

Having  answered  the  objections  generally  brought 
against  the  Baptist  view  of  the  Subjects  of  baptism,  we 
proceed  to  consider  those  against  Immersion. 

7.  It  is  objected  that  John's  baptism  is  a  mere  imita- 
tion or  continuation  of  Proselyte  or  Jeu'ish  baptism. 

To  this  objection  we  answer,  as  it  respects  Jewish  wash- 
ing or  purification,  it  is  evident  that  John's  baptism  was 
entirely  different,  both  in  nature  and  design.  The  un- 
clean among  the  Jews,  whether  male  or  female,  immersed 
or  bathed  themselves;  but  John's  hearers  were  baptized,  or 
immersed  by  him.  John  required  fruits  of  repentance, 
and  directed  to  faith  in  Christ,  before  he  baptized,  but 
none  of  these  were  required  in  the  purifications  of  legal 
impurity.  As  for  proselyte  baptism,  we  have  no  account 
of  such  a  ceremony,  either  in  the  Old  or  New  Testament, 
nor  in  the  Apocrypha,  nor  by  Josephus,  or  Philo,  nor  even 
in  the  Mishnah.  John's  baptism  was  a  perfectly  new  in- 
stitution. He  was  the  first  administrator  of  it,  and  was, 
therefore,  by  way  of  emphasis,  called  '*  John  the  Bap- 
tist ;"  and  his  baptism  "  the  baptism  of  John. ^^  Had  this 
ceremony  been  in  use  before,  why  should  this  name  have 
been  given  to  him  more  than  to  any  other  1  Again,  why 
should  it  have  excited  such  attention  among  the  people, 
if  not  a  new  custom  ?  Or  why  should  they  ask  him, 
"  why  baptizest  thou  ?"  And  when  Christ  asked,  whether 
John's  baptism  was  from  heaven  or  of  men,"  why  did 
they  not  answer,  that  it  was  an  old  custom,  received  of 
men  ?  Besides,  John's  baptism  is  called  "  the  counsel  of 
God  ;"  Luke  vii.  29,  30;  but,  if  it  had  been  a  mere  imi- 
tation of  proselyte  baptism,  it  could  not  have  been  thus 


ESSAYS    ON   BAPTISM.  99 

denominated  ;  but  should  have  been  styled  *'  the  counsel 
or  device  of  men."  Further,  John  was  so  far  from  imi- 
tating the  Jews,  we  are  expressly  told,  that  he  baptized 
by  a  special  command  of  God.  John  i.  6,  33,  "  There 
was  a  man  sent  from  God,  whose  name  was  John — he 
that  sent  me  to  baptize  with  water,  &c." 

There  was  also  a  striking  similarity  between  John's 
baptism  and  that  of  the  Apostles.  Did  he  require  re- 
pentance and  faith,  so  did  they.  Matt.  iii.  6-8,  Mark  i. 
4,  Acts  ii.  38,  Mark  xvi.  16,  Acts  viii.  36,  37.  Did  he 
baptize  by  immersion,  so  did  they.  Matt.  iii.  6,  16,  John 
iii.  23,  Acts  viii.  38,  39.  Did  he  baptize  by  divine  au- 
thority, so  did  they.  John  i.  6,  33,  Matt,  xxviii.  19,  Mark 
xvi.  15.  Did  he  baptize  for  the  remission  of  sins,  so  did 
they.     Mark  i.  4,  Acts  ii.  38. 

Dear  reader,  attend  to  the  testimony  of  some  eminent 
Pedobaptists. 

The  learned  Venema  says:  "  Part  of  John's  office  con- 
sisted in  baptizing — an  external  rite,  then  in  a  particular 
manner  appointed  of  God,  and  not  used  before.  John  i. 
Matt,  xxii.,"     Hist.  Eccl.  Tom.  3,  Secul.  1,  §  5. 

The  judicious  Jir.  Jennings,  after  stating  the  arguments 
pro  and  con,  says :  **  Upon  the  whole,  it  is  more  likely, 
the  Jews  took  the  hint  of  proselyte  baptism,  after  our  Sa- 
viour''s  time,  than  that  he  borrowed  baptism  from  theirs  ; 
which,  whenever  it  came  into  practice,  was  one  of  those 
additions  to  the  law  of  God,  which  he  severely  censures. 
There  wants  more  evidence  of  its  being  as  ancient  as 
our  Saviour's  time,  than  I  apprehend  can  be  produced,  to 
ground  any  argument  upon  it  in  relation  to  christian  bap- 
tism."    Jeicish  Ant.  B.  1,  ch.  3,  vol.  1,  pp.  135,  138. 

Deylingius:  "The  baptism  of  proselytes,  in  our  opin- 
ion, seems  to  have  been  received  by  the  Jews  after  the 
time  of  John  the  Baptist ;  (the  Jews)  being  very  much 
influenced  by  his  authority,  and  greatly  admiring  him. 
Certainly,  it  cannot  be  proved  by  any  substantial  testimo- 
ny, that  it  was  in  use  among  the  Jews  before  the  time  of 
John.  There  is  also  a  great  difference  between  the  bap- 
tism of  John  and  that  of  proselytes,  as  the  latter  is  de- 
scribed in  the  monuments  of  the  ancient  Hebrews.  For 
the  Jewish  baptism  was  a  rite  of  human  institution ;  but 
John  the  Baptist  introduced  his  by  the  command  of  God. 
The  baptism  of  proselytes  was  a  civil  rite,  pertaining  only 


100  ESSAYS    ON    BAPTISM. 

to  the  political  court,  as  Campegius  Vitringa  shows  in 
his  Arcki-Synagogiis,  p.  400.  But  the  baptism  of  John 
and  Christ  is  peculiar  to  the  christian  church,  and  is  the 
mean  of  conferring  spiritual  benefits."  Ohser.  Sacra. 
Pars  3,  obser.  26,  pp.  197,  198. 

J.  G.  Carpzovius :  "  We  cannot  be  persuaded  that  the 
baptism  of  proselytes  was  prior  to  the  baptism  of  John  and 
of  Christ :  partly  because  of  the  reasons  produced  by  that 
very  great  man,  Wernsdorjius ;  but,  principally,  because 
there  is  a  want  of  sufficient  witnesses  that  the  rite  was 
used  among  the  Jews  of  that  time.  For  the  testimonies 
produced  are  either  from  a  following  age,  or  of  doubtful 
interpretation,  and  applied  contrary  to  the  design  of  their 
authors,  as  a  bare  inspection  of  them  will  shew.  The 
subject  being  examined  with  accuracy,  it  will  appear  that 
for  an  article  of  such  weight,  a  rite  of  such  great  neces- 
sity, to  have  been  involved  in  silence  for  so  many  ages, 
without  any  urgent  reason,  exceeds  all  probability.  But 
supposing,  though  we  do  not  admit,  that  the  bathing  of 
the  proselytes  was  in  use  when  the  new  dispensation  com- 
menced, yet  it  remains  firm  and  certain,  that  the  sacra- 
ment of  baptism  has  nothing  answerable  to  the  baptism  of 
proselytes :  nor  was  it  derived  from  that  rite,  but  was  im- 
mediately appointed  of  God.  For  as  John  was  imme- 
diately sent  of  God  to  baptize,  (John  i.  33,  Luke  iii.  2,) 
so  Christ  introduced  the  ordinance  of  baptism,  not  from 
that  of  the  Rabbies  for  the  admission  of  proselytes ;  but 
from  the  most  wise  counsel  of  God,  from  the  bosom  of  the 
Father."  John  i.  18,  Matt,  xxviii.  19."  Apparat.  Hist. 
Crit.  Anti.  Sac.  Annotat.  pp.  49,  50. 
I  cannot  omit  the  sentiment  of  the  pious 
Dr.  Owens:  "The  celebrated  Selden  has  endeavored 
to  prove,  that  Christ  borrowed  the  rite  of  baptism  from 
that  which  was  then  in  use  among  the  Jews.  Others  do 
the  same.  Learned  men  teach  and  confidently  affirm 
that  a  proselyte  of  righteousness  was  never  made,  though 
circumcised,  without  being  baptized.  But,  that  any  one 
should  be  made  a  partaker  of  all  the  privileges  of  that 
church,  there  was  need  only  of  circumcision,  as  express 
testimonies  of  the  holy  scriptures  teach ;  for  so  the  law 
runs,  Ex.  xii.  48,  concerning  the  Rabbinical  baptism  not 
a  tittle.  The  institution  of  the  rite  of  baptism  is  no  where 
mentioned  in  the  Old  Testament.     There  is  no  example 


ESSAYS   ON  BAPTISM.  101 

ofit  in  those  ancient  records;  nor  was  it  ever  used  in' 
the  admission  of  proselytes  while  the  Jewish  church  con- 
tinued. No  mention  of  it  occurs  in  Philo,  in  Josephus,, 
in  Jesus,  the  son  of  Sirach,  nor  in  the  Evangelical  histo- 
ry. This  Rabbinical  opinion,  therefore,  owes  its  rise  to 
the  Tannerac,  or  Anti-Mishnical  doctors,  after  the  de- 
struction of  their  city.  The  opinion  of  some  learned 
men,  therefore,  about  the  transferring  of  a  Jewish  bap- 
tismal rite  (which,  in  reality,  did  not  exist)  by  the  Lord 
Jesus  for  the  use  of  his  disciples,  is  destitute  of  all  prob- 
ability:' Theolog.  L.  5,  Digr.  4,  p.  425.  Heb.  vol.  1, 
Exercit.  19,  p.  272.  Orig.  Nat.  of  churches,  pp.  36,  39. 
Such  is  the  testimony  of  Pedobaptists  that  John's  baptism 
is  from  heaven,  and  not  from  the  Jews ;  and  is,  therefore, 
a  proper  pattern  for  our  imitation. 

8.  The  next  objection  is,  that  the  word  Baptizo  signi- 
fies to  wash,  as  well  as  to  immerse  ;  and  for  proof,  an  ap- 
peal is  made  to  Mark  vii.  2-8,  where  the  washing  of  hands, 
caps,  &.C.  &/C.  is  mentioned.  But  no  argument  can  be 
taken  from  this  passage  in  favor  of  any  other  mode  than 
immersion.  Every  Jew  knows,  that  whatever  is  to  be  pu- 
rified by  water,  whether  cups,  tables,  beds,  &c.  it  must  be 
by  immersion.  '^  And  upon  whatsoever  any  of  them,  when 
they  are  dead,  doth  fall,  it  shall  be  unclean;  whether  it 
be  any  vessel  of  wood,  or  raiment,  or  skin,  or  sack,  what- 
soever vessel  it  be,  wherein  any  work  is  done,  it  must  be 
put  into  loater,  and  it  shall  be  unclean  until  the  even ;  so 
it  shall  be  cleansed."     Levit.  xi.  32. 

Maimonidcs :  "  Whenever,  in  the  law,  washing  of  the 
flesh,  or  of  the  clothes,  is  mentioned,  it  means  nothing  else 
than  the  dipping  of  the  whole  body  in  a  laver;  for,  if  any 
man  dips  himself  all  over,  except  the  tip  of  his  little  fin- 
ger, he  is  still  in  his  uncleanness."  Hilchoth  Mikva.  c.  I, 
§  2.  Again  :  "  A  bed  that  is  wholly  defiled,  if  he  dips  it 
part  by  part,  it  is  pure."  Hilchoth  Cailim,  c.  26,  §  14. 
Scaliger,  speaking  of  the  Jews'  customs,  says  :  "  the  more 
superstitious  part  of  them,  every  day  before  they  sat  down 
to  meat,  dipped  the  whole  body.  Hence  the  Phari- 
see's admiration  of  Christ,  Luke  xi.  38."  De  Emend. 
Temp.  L.  6,  p.  771 .  As  strange  as  such  a  custom  may  ap- 
pear in  Europe  and  America,  yet  it  may  be  seen  daily  in 
the  East.  Nor  does  the  original  word  baptisontai  signify 
to  wash,  except  by  immersion  ;  for  it  is  from  baptizo°  not 
9 


102  ESSAYS  ON  BAPTISM. 

from  louo.  Moreover,  it  is  not  to  be  overlooked,  that  the 
word  haptizo  is  never  used  in  the  New  Testament  to  sig- 
nify the  icasUng  of  hands.  A  very  different  word  is  al- 
ways used  for  this  purpose,  viz  :  the  word  nipto.  In  the 
case  under  review,  this  word  is  employed  in  the  2d  and  3d 
verses,  as  follows:  "And  when  they  saw  some  of  his  dis- 
ciples eat  bread  with  defiled  (that  is  to  say,  with  unwashen, 
aniptois,)  hands,  they  found  fault.  For  the  Pharisees, 
and  all  the  Jews,  except  they  wash  (nipsontai)  their 
hands  oft,  eat  not,  holding  the  tradition  of  the  elders. 
The  historian  then  proceeds,  in  the  4th  verse,  to  state 
another  and  very  different  fact :  *'  And  when  they  come 
from  the  market^  except  they  wash,  {haptisontaiy  immerse 
themselves,)  they  eat  not." 

The  historian  relates  two  distinct  customs  of  the  Jews. 
1.  That  they  never  ate  until  they  had  washed  {nipto)  their 
hands.  2.  That  on  one  special  occasion,  viz :  '^  zvhen 
they  had  been  to  the  marlcct,'^  where  they  mingled  with 
Gentiles,  whose  touch  they  considered  polluting,  they  al- 
ways immersed  themselves  {hoptisontai)  before  they  took 
food.  Not  knowing  ivhat  part  of  the  body  had  come  in 
contact  with  a  polluting  Gentile,  the  Jew  thought  it  ne- 
cessary  to  baptize  or  immerse  himself,  that  he  might  be 
certain  of  being  cleansed.  Every  family,  that  could  afford 
it,  was  furnished  with  a  bath.  T  appeal  to  the  learned 
reader  for  the  correctness  of  this  statement. 

It  deserves  our  notice,  that  in  the  Prophet's  direction 
to  Naaman,  (2  Kings  v.)  the  Hebrew  word  rachatz,  to 
wash,  is  used,  and,  accordingly,  the  Septuagint  transla- 
tors used  the  corresponding  Mord  louo,  to  wash;  but 
when  Naaman  complied  with  the  direction,  the  Hebrew 
word  Taval,  to  immerse,  is  used,  and  the  seventy  transla- 
tors used  the  Greek  word  baptizo,  to  immerse,  or,  as  in 
the  English  version,  ''  to  dip.''''  Now,  as  in  the  passage 
under  consideration,  the  4th  verse,  the  Greek  word  bapti- 
sontai  is  used,  our  translators  should  have  given  us  the 
English  word  immerse,  plunge,  or  clip,  as  they  did  2 
Kings  v.  14,  John  xiii,  26,  &c.  and  not  loash. 

Nor  is  there  any  more  force  in  the  other  passage,  on 
which  the  objection  is  raised,  namely :  Heb.  ix.  10.  ^^  Di- 
verse washings,  immersions.''^  Our  translators  should 
have  used  the  word  immersions,  or  dippings,  which 
would  have  expressed  both  the  true  meaning  of  the  origi- 


ESSAYS  ON  BAPTISM. 


103 


nal  word  Baptismois,  and  the  design  of  the  Apostle,  who 
alluded  to  the  purifications  by  water,  which  were  all  by 
immersion,  as  we  have  seen.  That  the  washing  of  cups, 
&c.  means  nothing  less  than  immersion,  or  dipping,  is 
confessed  by  many  of  our  most  learned  Pedobaptist  friends. 
Eras.  Schmldiiis :  ''  Bcqnein  is  to  dye,  to  immerse  in 
water ;  also  to  wash,  or  to  immerse  fur  the  sake  of  ivash- 
ing  or  cleansing;."     Annot.  in  Matt.  iii.  6. 

Minter:  ^' Bripfizo,  to  baptize;  properly,  indeed,  it 
signifies  to  plunge,  to  immerse,  to  dip  into  water  :  but  be- 
cause it  is  common  to  plunge  or  dip  a  thing,  that  it  may 
be  washed,  hence,  also,  it  signifies  to  wash,  to  wash 
away — Baptismos,  baptism,  immersion,  dipping  into, 
washing,  washing  away.  Properly,  and  according  to  its 
etymology,  it  denotes  that  washing  which  is  performed  by 
immersion." 

Dr.  Hammond:  "  The  word  here  used,  Baptizestliai 
(as  it  differs  from  Niptesthai,  verse  3,)  signifies  not  only 
the  washing  of  the  whole  body,  (as,  when  it  is  said  of 
Eupolis,  that  being  taken  and  thrown  into  the  sea,  bap- 
tizeto,  he  was  immersed  all  over,  and  so  the  baptisms  of 
cups,  &LC.  in  the  end  of  this  verse,  is  Tpvitting  into  ivater  all 
over,  rinsing  them,)  but  washing  any  part,  as  that  is 
opposed  to  affusion,  or  pouring  water  on  them."  Annot. 
on  Mark  vii.  4. 

9.  It  is  further  objected,  that  the  word  Baptizein  can- 
not always  mean  immersion,  "  for  it  is  incredible  that  the 
3000  converted  on  the  day  of  Pentecost  could  have  been 
baptized  on  the  same  day  by  immersion."  In  answer  to 
this  objection,  I  would  observe,  that  if  there  be  any  dif- 
ficulty, it  is  as  much  (if  not  more)  against  the  theory  and 
practice  of  our  opponents  as  against  immersion. 

Our  brethren  have  repeatedly  told  us,  that  the  children 
of  converts  were  baptized,  together  with  their  parents. 
This  must  have  greatly  increased  the  number  to  be  sprin* 
kled,  and  consequently  makes  the  account  more  incredi- 
ble. But  let  us  suppose  that  there  appears  really  some- 
thing incredible,  that  so  large  a  number  should  be  bap- 
tized in  one  day  ;  yet,  if  it  be  once  proved,  that  to  baptize 
means  to  immerse,  will  this  apparent  difficulty  justify  us 
in  charging  the  Apostles  with  changing  the  mode,  pointed 
out  to  them  by  their  Lord  and  Master,  from  immersion  to 
sprinkling  T     Surely   not.     Moses  informs  us  concerning 


104  ESSAYS    ON    BAPTISM. 

our  father  Abraham,  *'  that  he  took  Ishmael  his  son,  and 
all  that  were  born  in  his  house,  and  all  that  were  bought 
with  his  money,  every  male  among  the  men  of  Abraham's 
house,  and  circumcised  the  flesh  of  their  foreskin  in  the 
self  same  day,  as  God  had  said  unto  him."  Gen.  xvii. 
23.  Now  is  there  nothing  incredible  in  this  account  of 
the  inspired  historian  ?  The  mere  act  of  circumcising 
and  carefully  binding  up  the  wound  of  one  individual, 
(without  the  ceremonies  used  at  present  by  the  descend- 
ants of  Abraham,.)  would  require  more  time  than  the  im- 
mersion of  ^c>?  persons.  Yet  Abraham  had  to  circumcise 
more  than  400  of  his  household,  (see  Gen.  xiv.  14,  his 
trained  servants,  born  in  his  own  house,  were  318,)  which 
would  require  at  least  as-'much  time  as  the  immersion  of 
four  thousand;  especially,  when  we  call  to  remembrance 
that  Abraham  was  now  at  the  advanced  age  of  ninety-nine 
years.  Notwithstanding  all  these  difficulties,  and  others 
that  might  be  conjectured,  what  son  of  Abraham  did  ever 
question  the  truth  of  the  statement,  or  ever  suggest  the 
idea,  that  "  it  is  a  thing  incredible  that  Abraham  could 
have  circumcised  so  many  in  one  day,  and,  therefore, 
circumcision  could  not  mean  circumcision,  but  must  sig- 
nify a  mere  incision  in  the  flesh,  no  matter  on  what  part 
of  the  body  it  be  performed."  Amongst  all  the  absurdi- 
ties of  the  Rabbins,  this  absurdity  has  never  been  thought 
of  To  this  day  the  same  ceremony  is  performed  in  exact 
imitation  of  the  venerable  patriarch.  Why,  then,  my 
dear  reader,  should  we  contradict  or  pervert  the  state- 
ment given  by  the  inspired  Apostle  and  historian  1  He 
tells  us  in  words  the  most  explicit,  that  3000  were  bap- 
tized or  immersed :  our  friends  say  no  ;  this  is  incredi- 
ble ;  immersion  cannot  mean  immersion,  it  must  signify 
sprinkling;  a  few  drops  of  water  applied  to  the  body,  no 
matter  where,  on  the  face,  the  forehead,  or  poured  on  the 
top  of  the  head,  means  the  same  as  if  the  whole  body  had 
been  plunged  in  the  water. 

But  to  be  serious.  The  subject  is  solemn.  The  ordi- 
nance is  divine.  I  can  perceive  nothing  incredible  in  the 
matter.  Even  granting  that  the  three  thousand  had  been 
baptized  in  one  and  the  self-same  day  of  their  conver- 
sion, where  is  the  difficulty?  It  must  arise  either  from 
the  want  of  water,  or  from  the  shortness  of  time.  The 
former  could  not  be   the  case ;  for  it  was  at  Jerusalem 


ESSAYS  ON  BAPTISM.  105 

where,  besides  the  public  conveniences  for  immersion, 
such  as  the  pools  of  Bethesda  and  Siloam,  there  were 
many  Mikwaotky  or  collections  of  water  in  the  form  of 
bathing  houses,  for  the  purification  of  unclean  persons 
and  vessels,  &c.  required  by  the  law  of  3Io.<es,  and  which 
was  always  by  immeision.  (See  Lev.  xv.  16,  Numb.  xix. 
7,  8.)  Nor  is  there  any  difficulty  with  respect  to  the 
latter,  viz  :  the  want  of  time.  These  three  thousand  per- 
sons might  have  been  immersed,  not  only  in  one  day,  but 
even  in  less  than  three  hours.  For  the  twelve  Apostles, 
together  with  the  seventy  disciples,  w^ere  all  qualified  for 
the  sacred  office.  On  the  supposition  that  they  all  took 
part  in  the  solemn  transaction,  which  is  more  than  pro- 
bable, each  individual  would  not  have  more  than  thirty- 
seven  candidates,  and  such  a  number  could  be  immersed 
with  the  greatest  ease  in  less  than  two  hours.  There  is, 
therefore,  no  w^eight  in  this  objection.  Yea,  it  is  truly 
astonishing  that  the  account  given  by  the  inspired  histo- 
rian of  three  thousand  converts  being  immersed  in  one 
day,  when  it  is  very  probable  that  the  act  was  per- 
formed by  the  mutual  assistance  of  eighty-two  persons, 
should  be  thought  incredible.  Nor  is  there  any  weight 
in  the  objection,  "  that  it  is  not  likely  that  the  jailor  and 
his  family  would,  in  the  dead  of  the  night,  have  gone  out 
of  the  city  to  be  immersed  in  the  river."  We  conceive 
there  is  no  necessity  for  it.  He  had  sufficient  water  on 
his  own  premises.  For  all  who  have  travelled  in  the 
East,  know  that  few  large  buildings  are  without  tanks  of 
water  or  bathing  houses,  and  this  is  particularly  neces- 
sary to  preserve  health  in  prisons,  barracks,  &c.  &c. 

10.  Again  it  is  objected,  that  the  w^ord  baptizein  must 
mean  to  sprinkle  and  pour,  "  because  the  Lord  Jesus  Christ 
promised  his  disciples  that  they  should  be  baptized  with 
the  Holy  Ghost ;  but  the  Holy  Ghost  was  promised  under 
the  Old  Testament  by  sprinkling  and  pouring  ;  and  on  the 
day  of  Pentecost,  when  the  promise  was  fulfilled,  it  was 
by  pouring,  and  not  by  immersion  ;  and,  therefore,  to  bap- 
tize means  to  pour."  In  answer  to  this  I  would  observe, 
that  the  promise  of  the  Spirit's  influences  w^as  never  ex- 
pressed by  sprinkling.  When  we  read  of  "sjjrinkling 
clean  ivater,'"  it  was  in  allusion  to  the  sprinkling  of  blood, 
under  the  Old  Testament,  and  the  sprinkling  of  the  blood 
of  Christ,  under  the  New  Testament.  But,  when  the 
9* 


106  ESSAYS    ON    BAPTISM. 

Spirit  was  promised  by  pouring,  it  was  used  metaphori- 
cally to  signify  the  abundance  of  it  to  be  enjoyed  under 
the  New  Testament.  John  vii.  39.  Hence  the  descent 
of  the  Holy  Ghost  on  the  day  of  Pentecost  is  neither  ex- 
pressed by  sprinkling  nor  pouring,  but  by  being  "  shed 
forth,"  "  a  rushing,  mighty  wind,"  which  "  filled  all  the 
house,"  and  all  the  disciples  "  were  filled  with  the  Holy 
Ghost." 

In  this  sense  the  promise  of  the  baptism  with  the  Holy 
Ghost  has  been  understood  by  many  of  the  most  learned 
of  Pedobaptists. 

Gurtlems  :  '*  Baptism  in  the  Holy  Ghost  is  immersion 
into  the  pure  ivatcrs  of  the  Holy  Spirit ;  or  a  rich  and 
abundant  communication  of  his  gifts  :  for,  he,  on  whom 
the  Holy  Spirit  is  poured  out,  is,  as  it  were,  immersed  into 
him:'     Inst.  Thcol  c.  33,  §  108,  109,  110,  115. 

Reynolds  :  "  The  Spirit  under  the  Gospel,  is  compared 
to  water ;  and  that  7iot  a  little  measure,  to  sprinkle,  or 
bedew,  but  to  baptize  the  faithful  in.  Matt.  iii.  11,  Acts 
i.  5."      Works,  pp.  226,  407. 

Tillotson  :  "  Iljilled  all  the  house.  This  is  that  which 
our  Saviour  calls,  baptizing  with  the  Holy  Ghost.  So 
that  they,  who  sat  in  the  house,  were,  as  it  were,  twi- 
mersed  in  the  Holy  Ghost,  as  they,  who  were  buried  with 
water,  were  overwhelmed,  or  covered  all  over  with  water, 
which  is  the  proper  notion  of  baptism.'' '     Serm.  197. 

11.  It  is  objected,  that  immersion  is  dangerous  to 
health. 

To  avoid  the  inconsistency  of  sprinkling,  whilst  they 
acknowledge  that  immersion  was  the  Apostolic  mode,  our 
Pedobaptist  brethren  say,  that  in  the  Eastern  countries, 
immersion  might  be  used,  but  in  these  parts  of  the  world, 
immersion  would  be  dangerous  ;  and  God  loves  mercy 
rather  than  sacrifice.  Thus  Mr.  Walaeus :  "In  warm 
countries,  the  ancients  practised  an  immersion  for  the 
whole  body  ; — but  in  colder  climates  they  generally  use 
aspersion :  because  a  ceremony  that  is  free,  ought  always 
to  give  way  to  charity."     Enchiridium  de  Dapt.  p.  425. 

Mr.  W.  Perkins  says  :  *'  The  ancient  custom  of  bap- 
tizing was  to  dip,  and,  as  it  were,  to  dive  all  the  body  of 
the  baptized  in  the  water,  as  may  appear  in  Paul,  Rom. 
vi.  and  the  counsels  of  Laodicea  and  Neo-Caesarea ;  but 
now,  cspeci;;lly  in  cold  countries,  the  church   uses  only 


ESSAYS    ON    BAPTISM.  107 

to  sprinkle  the  baptized,  by  reason  of  children's  weak- 
ness :  for  very  few  of  ripe  years  are  now-a-days  baptized. 
We  need  not  much  to  marvel  at  this  alteration,  seeing 
charity  and  necessity  may  dispense  with  ceremonies,  and 
mitigate  in  equity  the  sharpness  of  them."  Works,  vol. 
1.  p.  74.    Edit.  1608. 

KeeJcermamius :  "  Though  the  term  baptism  properly 
signifies  immersion,  and  though  also  in  the  ancient  church, 
through  the  eastern  countries,  when  baptism  was  admin- 
istered, it  was  not  by  sprinkling,  but  by  immersion ;  yet- 
in  the  colder  parts  of  Christendom  aspersion  is  used  instead 
of  immersion,  07i  account  ofinfcmts  :  because  chanty  and 
necessity  may  dhpense  w^ith  ceremonies,  and  temper  them 
with  gentleness,  so  far  as  may  be  done  v/ithout  injuring 
the  analogy."     System  Thcolog.  L.  3,  c.  8. 

A  late  writer  on  the  subject  of  Pedobaptists  immersing 
those  who  had  been  sprinkled  in  infancy,  not  only  justi- 
fies the  church  and  councils  in  administering  the  ordi- 
nance in  whatever  mode  they  may  think  most  convenient, 
but  he  gives  the  same  liberty  to  individuals.  "  Let  every 
person,"  says  he,  *'  be  gratified  in  the  practice  which  his 
own  conscience  may  dictate.  Nor  is  it  to  be  supposed 
that  in  an  enlightened  community,  or  under  the  ministra- 
tions of  an  intelligent  preacher,  people  would  become 
either  irregular  or  extravagant."  Neio  York  Obs.  April 
26,  1828. 

In  answer  to  this  objection  we  observe  first,  that  it  has 
never  been  proved  that  immersion  is  dangerous  to  the  health 
of  either  adults  or  infants.  But  suppose  that  even  in  some 
cases  immersion  might  be  hazardous  to  health,  we  should 
have  no  authority  to  alter  the  mode  of  a  positive  institu- 
tion. In  cases  of  sickness,  &-c.  it  might  be  necessary  to 
delaT/  the  administration  of  the  ordinance,  no  time  being 
specified,  but  we  have  no  authority  to  alter  the  mode  of  a 
positive  institution.  (See  Essay  I.)  But  we  have  already 
shown  that  the  Greek  church  has  invariably  administered 
the  ordinance  of  baptism  by  immersion,  although  the  cli- 
mate, inhabited  by  a  great  part  of  that  numerous  church, 
is  as  cold  as  in  any  parts  of  Christendom  ;  and  we  have 
never  heard  of  any  ill  eflfects.  Nay,  so  far  is  immersion 
from  being  dangerous  or  injurious  to  health,  that  some  of 
the  wisest  physicians  have  considered  the  cold  bath,  in 
general,  a  great  promoter  of  health.     Thus  Dr.  Wall  ob- 


108  ESSAYS  ON  BAPTISM. 

serves,  "  that  John  Floyer,  an  eminent  physician,  en- 
deavored to  show,  by  reasons  taken  from  the  nature  of 
our  bodies,  from  the  rules  of  medicine,  from  modern  ex- 
perience, and  from  ancient  history,  that  washing  or  dip- 
ping infants  in  cold  water,  is,  generally  speaking,  not  only 
safe,  but  very  useful :  and  that,  though  no  such  rite  as 
baptism  had  been  instituted,  yet  reason  and  experience 
would  have  directed  people  to  use  cold  bathing,  both  of 
themselves  and  children  ;  and  that  it  has  in  all  former 
ages  so  directed  them — and  he  prognosticates  that  old 
7MOf?e5  of  physic  and  religion  will  in  time  prevail,  when 
people  have  had  more  experience  in  cold  baths  ;  and  that 
the  approbation  of  physicians  would  bring  in  the  old  use 
of  immersion  in  baptism."  Hist.  Inf.  Bap.  P.  2,  c.  9, 
p.  476. 

Dr.  Franldin :  ''Damp,  but  not  wet  linen,  may  possi- 
bly give  colds  ;  but  no  one  catches  cold  hy  bathing,  and  no 
clothes  can  be  wetter  than  water  itself"  Letters  and  Pa- 
pers  on  Serious  Subj.  p.  460. 

The  Rev.  John  Wesley  has  informed  us :  "  that  Mary 
Welch,  aged  eleven  years,  was  baptized  according  to  the 
custom  of  the  first  church,  and  the  rule  of  the  church  of 
England,  by  immersion.  The  child  was  ill  then,  but  re- 
covered from  that  hour."  Ext.  of  Mr.  J.  Wesley'' s  Jour^ 
nal,from  his  embarking  for  Georgia,  p.  11,  Ed.  2d,  Note 
on  Rom.  vi.  4. 

But  let  us  suppose  for  a  moment  that  immersion  was 
attended  with  as  much  pain  and  danger  as  circumcision 
was,  would  our  Pedobaptist  brethren  allow  us  to  omit  or 
alter  our  Lord's  positive  institution  1     Surely  not. 

Dr.  Sherlock  :  "  If  an  express  law  may  be  disobeyed, 
as  often  as  men  fancy  they  see  reason  to  do  what  the  law 
forbids,  this  overthroics  the  lohole  authority  of  making 
laws,  and  makes  every  subject  a  judge  whether  the  laws 
of  a  sovereign  prince  should  be  obeyed  or  not."  Prescrv. 
against  Popery,  Title  7,  p.  21. 

3Tr.  A.  Hall:  *'  AW  that  concerns  the  glory  of  God 
(and  the  honour  of  his  church)  is  unerringly  and  unal- 
terably settled  in  the  word  of  God,  which  is  not  yea  and 
nay.  It  docs  not  accommodate  its  doctrines  to  succeeding 
periods  of  time ;  nor  to  the  changing  tempers,  humours, 
or  fashions  of  the  place;  like  its  divine  author,  it  is  the 


Essays  on  baptism.  109 

same  yesterday  and  to  day  and  for  ever.^^  Gospel  Church, 
p.  52. 

Mp.  Seeker :  "  Surely,  it  is  enough  that  He  is  Lord 
and  King  of  the  whole  earth,  and  that  all  his  dealings 
with  the  works  of  his  hands  are  just  and  reasonable.  Our 
business  is  to  obey,  and  trust  him  with  the  consequences.^^ 
Lectures  on  the  Cat.  Lect.  2. 

The  gxG2ii  Dr.  Owen:  "That  divine  revelation  is  the 
only  foundation,  the  only  law,  and  the  only  rule  of  all  re- 
ligious worship,  that  is  pleasing  to  God  or  accepted  by 
him,  is  a  maxim  of  the  last  importance  in  divinity.  This 
maxim  teaches,  that  every  thing  appointed  by  God  in  his 
worship,  however  absurd,  or  difficult,  or  unprofitable  it 
may  seem  to  reason,  is  to  be  regarded  and  performed 
with  the  deepest  reverence  and  submission,  on  account  of 
that  supreme  authority  which  appointed  and  required  it.'^ 
Theolog.  L.  4,  c.  3,  Dig.  3,  p.  326. 

The  pious  Dr.  Hunter :  "No  circumstances  of  pru- 
dence or  conveniency  can  ever  be  with  nropriety  urged 
as  a  dispensation  with  a  clearly  commanded  duty.  Ob- 
serve the  delicacy  and  the  danger  of  admitting  a  latitude 
and  a  liberty  in  sacred  things.  In  what  coHcerns  the 
conduct  of  human  life,  in  our  intercourse  one  with  anoth- 
er, as  the  citizens  of  the  world,  many  things  must  be  left 
to  be  governed  by  occasions  and  discretion ;  but  in  what 
relates  to  the  immediate  worship  of  God,  and  where  the 
mind  of  the  Lord  has  been  clearly  made  known,  to  assume 
and  exercise  a  dispensing  power,  is  criminal  and  hazard- 
ous. The  Tabernacle  must  be  constructed,  to  the  mi- 
nutest pin  and  loop,  according  to  the  pattern  delivered  in 
the  mount.  If  Uzzah  presume  to  put  forth  his  hand  to 
support  the  tottering  ark,  it  is  at  his  peril.  A  holy  and 
a  jealous  God  will  be  served  only  by  the  persons,  and 
in  the  manner,  which  he  himself  has  appointed.  "  I 
will  be  sanctified  in  them  that  come  nigh  me,  and  before 
all  the  people  I  will  be  glorified."  Lev.  x.  3.  When 
the  great  Jehovah  condescends  to  become  a  Legislator, 
the  utmost  extent  of  possibility  lying  open  to  his  view, 
provision  is  made  from  the  beginning  for  every  case  that 
can  happen.^''     Sac.  Biog.  vol.  3,  pp.  93,  362,  435. 

I  shall  close  this  particular  with  the  judicious  remark 
of  the  eminently  pious  3Ir.  Booth  :  "  How  lamentable  and 
how  shameful,  to  think  of  eminent  Protestants  adopting 


110  ESSAYS  ON  BAPTISM. 

the  principle  and  arguing  upon  it,  in  favour  of  pouring  and 
sprinkling  !  For  I  am  persuaded  that  none  of  them  ever 
considered  the  Jewish  church  as  authorized  by  these 
words,  '*  I  wall  have  mercy  and  not  sacrifice,"  to  alter  any 
divine  appointment.  Shall  christians,  then,  make  more 
free  with  divine  authority  than  Jews,  because  they  live 
under  a  better  dispensation  1  far  be  it !  That  would 
represent  the  holy  one  of  God  as  the  minister  of  sin — 
would  be  contrary  to  scripture  and  reason,  to  conscience 
and  common  sense.  The  disciples  of  Christ  are  as  much 
obliged  to  regard  the  positive  laws  of  the  New  Testament 
with  strict  punctuality,  as  the  Jews  were  to  observe  their 
divine  ritual  contained  in  the  books  of  Moses.  Nay,  our 
superior  privileges  are  so  many  additional  motives  to  per- 
petual obedience. 

Whenever  any  one,  therefore,  is  inclined  to  substitute 
aspersion  for  plunging,  on  a  supposition  of  the  latter  being 
burdensome,  or  indelicate,  upon  the  foundation  of  those 
condescending  words,  "  I  will  have  mercy  and  not  sacri- 
fice ;"  he  should  recollect  that  command  of  God  to  Abra- 
ham ;  "  ye  shall  circumcise  the  flesh  of  your  foreskin ;" 
and  see  how  far  the  gracious  declaration  would  have  ap- 
plied there,  before  he  ventures  to  altera  positive  appoint- 
ment of  Christ  on  that  ground. — Again,  were  it  allowable  to 
prosecute  the  hint  which  some  of  these  learned  authors 
give,  (see  page  24)  that  is,  for  charity  and  necessity  to 
erect  a  court  of  chancery,  to  sit  in  judgment  on  the  equity 
of  God's  commands,  and  cither  mitigate  their  severity,  or 
dispense  with  them,  as  we  think  proper,  something  indeed 
might  then  be  done,  that  would  effectually  obviate  all 
shivering  apprehensions  and  every  painful  modest  feeling, 
which  the  word  baptize  would  otherwise  excite  in  the 
breasts  of  any.  Nor  would  the  relief  afforded  by  such  a 
court,  be  confined  to  the  frightful  idea  of  plunging,  for  it 
would  extend  its  benign  influence  to  every  other  case,  in 
wdiich  our  sovereign  wills  happen  to  clash  with  positive 
laws :  because  the  uniform  lang^uage  of  its  decrees 
would  be  that  of  Peter  to  Christ,  SPARE  THYSELF. 
While,  however,  the  validity  of  such  a  court  remains 
doubtful,  it  will  be  our. wisdom  when  the  Most  High 
gpeaks,  not  to  reason  and  object,  but  to  adore  and  ohey.^^ 
Fedob.  Exam.  I.  326. 


ESSAYS    ON    BAPTISM.  Ill 

12.  Indecency  has  been  pleaded  as  another  ground  for 
changing  immersion  to  sprinkling.  But  "who  is  this 
that  replieth  against  God?"  For,  said  the  Lord  Jesus, 
as  an  argument  for  his  own  immersion,  *'  thus  it  becometh 
us,  or  is  becoming  in  us,  to  fulfill  all  righteousness."  Ob- 
jections like  this  are  themselves  indecorous ;  especially, 
when  they  come  from  those  who  raise  no  such  objection 
against  circif?ncision. 

13.  Having  already  exceeded  my  intended  limits,  I 
hasten  to  close  this  part  of  the  subject  by  noticing,  as  the 
last  objection  against  the  mode,  a  very  common  opinion, 
viz  :  that  the  mode  is  of  no  importance,  so  long  as  water 
is  applied  ;  the  quantity  of  water  being  but  a  circumstance 
not  essential  to  the  ordinance.  Perhaps  few  persons  living 
have  had  better  opportunities  of  becoming  acquainted 
with  christians  of  different  denominations  than  I  have 
been  favored  with,  both  in  Europe  and  in  this  country. 
And  as  the  subject  of  baptism  has  been  frequently  intro- 
duced, I  have  observed  that  many  who  expressed  their 
conviction  that  immersion  is  the  scriptural  mode,  '^  still 
said,  that  as  sprinkling  was  much  more  convenient,  it 
would  answer  the  same  end ;  that  the  quantity  could  be 
of  no  importance ;  and  that  as  long  as  water  is  applied, 
the  command  is  complied  with."  I  acknowledge  with 
deep  regret  and  much  sorrow,  that  I  have  myself  used 
expressions  like  these  ;  but  I  hope  the  Lord  has  gracious- 
ly pardoned  this  sin  also;  and  I  most  affectionately  en- 
treat the  reader  to  pause  and  consider  the  subject  serious- 
ly and  prayerfully.  When  Naaman,  the  leper,  was  di- 
rected to  wash  in  Jordan,  he  was  angry,  imagining  that 
the  waters  in  the  rivers  of  Damascus  were  equally  good, 
if  not  better.  True,  had  the  Prophet  said  only,  go  and 
wash  in  zaater,  it  could  have  made  no  difference  in  which 
river  he  had  dipped  himself;  but,  since  Jordan  was 
named,  it  became  the  leper's  duty  to  dip  in  Jordan;  even 
80,  had  the  Lord  Jesus  Christ  commanded  merely  to  apply 
water,  the  quantity  could  have  made  no  difference,  whe- 
ther it  were  done  by  immersion,  pouring,  or  sprinlding; 
but,  as  ho  expressly  used  the  word  which  signifies  to  im- 
merse, after  having  demonstrated  its  meaning  by  his  own 
example,  it  is  daring  presumption  to  pervert  the  meaning 
of  this  law.  We  have  no  right  to  alter  God's  command- 
ments.    It  has  already  been  shewn  in  our  first  essay,  that 


112  ESSAYS    QN    BAPTISM. 

our  obedience  is  to  be  grounded  on  the  majesty  and  au- 
thority of  the  commander,  and  not  on  the  judgment  of  the 
subject.  If  an  Israelite  had  circumcised  his  child  on  the 
seventh  or  on  the  ninth  day,  instead  of  the  eighth,  although 
he  performed  the  act  of  circumcision,  yet,  having  altered 
the  mode  in  not  performing  it  at  the  time  specified  in  the 
commandment,  he  would  hav  e  been  guilty  as  a  transgres- 
sor;  and  the  male  child,  which  was  not  circumcised  on  the 
eighth  day,  was  to  be  cut  off  from  God's  people.  Hence, 
though  no  work  was  to  be  done  on  the  sabbath,  yet  the 
child  must  be  circumcised,  because  the  time,  as  well  as 
the  act,  was  commanded.  ''Under  the  Mosaical  law," 
says  the  learned  Vincent  Alsop,  "  God  commanded  that 
they  should  offer  to  him  the  daily  burnt-offering ;  and,  in 
this  case,  the  color  of  the  beast  (provided  it  was  otherwise 
rightly  qualified)  was  a  mere  circumstance,  such  as  God 
laid  no  stress  upon ;  and  that  man  had  proved  himself  a 
superstitious  busy-body,  who  should  curiously  adhere  to 
any  one  color.  But,  for  the  heifer  whose  ashes  were  to 
make  the  ivater  of  separation,  there  the  color  was  no  cir- 
cumstance ;  but  made  by  God's  command  a  substantial 
part  of  the  service.  To  be  red  was  as  much  as  to  be  a 
heifer :  for,  when  circumstances  have  once  passed  the 
royal  assent,  and  are  stamped  with  a  divine  seal,  they  be- 
come substantial  in  instituted  worship.  As  we  must  not 
think  that  God  appreciates  whatever  men  set  a  high  value 
upon,  so  neither  are  we  to  judge  that  he  disesteems  any 
thing  because  it  is  grown  out  of  fashion,  and  thereby  ex- 
posed to  contempt  by  the  atheistical  wits  of  mercenary 
writers.  It  is  a  practice  too  common,  that,  if  any  of 
Christ's  institutions  seem  necessary  to  be  broken,  it  will 
be  first  necessary  to  decry  them  as  poor,  low,  inconsidera' 
ble  circumstances ;  and  then  to  fill  the  people's  heads  with 
a  noise  and  din,  that  Christ  lays  little  stress  on  them ; 
and,  in  order  hereto,  call  them  the  circumstantials,  the 
accidentcds,  the  minutia,  the  punctilios,  and,  if  need  be, 
the  Petty-Johns  of  religion,  that  conscience  may  not  kick 
at  the  contemning  of  them."      Sober  Inquiry,  p.  289. 

Having  now  answered  the  objections  brought  against 
immersion,  we  will  consider  those  brought  against  the 
Baptists  themselves. 

14.  It  is  very  commonly  objected,  that  baptism  is  a 


ESSAYS  ON  BAPTISM.  113 

subject  of  no  importance,  a  non-essential ;  and  that  Bap- 
tists lay  far  too  much  stress  on  it. 

As  common  as  it  is  for  people  to  talk  about  non-essen- 
tials in  religion,  there  is  reason  to  fear  that  many  "nei- 
ther understand  what  they  say,  nor  wliereof  they  affirm." 
It  is  a  just  remark  of  the  learned  Dr.  Grosveno?',  that 
"  the  diminutive  things  that  have  been  said  by  some,  of 
the  positive  appointments  in  religion,  and  the  extravagant 
things  that  have  been  said  by  others,  are  two  extremes, 
which  true  reasonings  lead  no  body  into  on  either  hand. 
It  is  as  contrary  to  the  nature  of  things  to  make  nothing 
of  them,  as  to  make  them  the  ivholc  of  religion.  To  know 
exactly  the  regard  that  is  due  to  them,  is  to  find  out  the 
rank  and  order  they  are  placed  in  by  Him  who  has  ap- 
pointed them,"  "  Some  things,"  says  the  same  author, 
"are  absolutely  necessary  to  salvation,  and  in  their  own 
nature.  We  call  those  things  absolutely  necessary,  with- 
out which  there  can  be  no  salvation  at  all.  Thus,  a 
mind  suited  to  the  happiness  intended  by  the  word  salva- 
tion, is  absolutely  necessary ;  or  holiness,  without  ivhich 
no  man  shall  see  the  Lord,  All  tlie  titles  in  the  world  to 
heaven,  can  never  give  the  pleasure  of  heaven,  without  a 
suitableness  to  its  enjoyments.  Fitness,  here,  is  as  the 
eye  to  the  delights  of  colors  and  prospects ;  the  ears  to  the 
pleasures  of  harmony  ;  and  as  the  palate  to  those  of  taste 
and  relish  ;  that  is,  a  capacity  of  enjoyments.  As  there 
must  be  an  animal  nature  for  animal  pleasures,  a  rational 
nature  for  the  rational  ones ;  so  there  must  be  the  divine 
and  heavenly  nature  for  those  that  are  divine  and  hea- 
venly. No  man  would  care  to  live  even  with  God  whom 
he  did  not  love.  A  disposition  to  obey  divine  orders, 
wherever  they  are  discerned,  either  positive  or  moral,  is 
part  of  that  holiness,  without  ivhich  no  man  shall  see  the 
Lord.  I  may  be  saved  without  a  sacrament;  but  I  can- 
not be  saved  without  a  disposition  to  obey  God's  authori- 
ty, wherever  I  see  it.  A  sacrament  is  a  positive  rite,  and 
not  to  be  compared  with  moral  virtue  ;  but  is  not  a  dispo- 
isition  to  obey  God's  order,  moral  virtue,  and  christian 
grace  ?  Or  can  there  be  any  moral  virtue,  or  christian 
grace,  without  a  disposition  to  obey  the  authority  of 
Christ,  wherever  I  discern  it?  Surely,  obedience  to 
God's  commands  is  moral  excellence,  though  the  instances 
of  that  obedience  may  lie  in  positive  rites.  The  sincerity 
10 


134  ESSAYS    ON    BAPTISM. 

and  truth  of  such  a  disposition,  are  best  known  by  its 
being  uniform  and  universal.  Ps.  cxix.  6.  The  author 
of  our  religion  has  told  us,  and  added  his  example  to  his 
word,  that  thus  it  becomes  us  to  f  if  IjiU  all  righteousness,  and 
so  ordered  himself  to  be  baptized.  Baptism  was  a  posi- 
tive rite,  an  external  thing;  and  yet  he  calls  it  righteous- 
ness. Such  righteousness  as  became  him,  who  was  the 
Holy  one  of  God;  became  Ilim,  who  had  intrinsically  no 
need  of  any  outward  ceremony  ;  whose  inward  purity  was 
perfectly  divine :  and,  if  it  became  Him  to  fulfill  such  sort 
of  righteousness,  it  can  hardly  become  any  who  pretend 
to  be  his  followers,  to  neglect  it."  Moral  obligation  to  the 
positive  appointments  in  religion. 

Although  our  dependence  for  salvation  is  on  Christ, 
and  Him  alone,  yet  that  should  not  hinder,  but  rather 
further  our  obedience.  To  neglect  a  positive  law  we  have 
already  shewn.  Essay  1,  is  criminal.  Although  circum- 
cision was  no  saving  ordinance,  yet,  whoever  was  not  cir- 
cumcised, was  cut  off  from  among  the  people.  Gen.  xvii. 
14,  Ex.  iv.  24.  Even  so  baptism.  It  is  a  standing  ordi- 
nance, and  those  who  neglect  it  or  use  it  in  an  improper 
manner  offend  God,  and  every  transgression  exposes 
them  to  punishment,  as  those  were  punished  who  ate  and 
drank  unworthily.     1  Cor.  xi.  29,  30. 

Now  this  is  all  the  stress  and  importance  Baptists  at- 
tach to  the  sacred  ordinance  of  baptism.  But  it  is  very 
evident,  that  our  Pedobaptist  brethren  lay  a  great  deal 
more  stress  on  it.  Multitudes  of  them  have  openly  de- 
clared it  absolutely  necessary  to  salvation ;  others,  who 
do  not  go  all  that  length,  yet  go  a  great  way  too  far. 
History  informs  us  that,  in  the  beginning  of  the  fourth 
century,  it  was  believed  by  some  that  baptism  was  neces- 
sary   to  salvation.*     This  is  acknowledged   by   many  of 

*  Alas  !  how  true  it  is  that  "  error  never  goes  alone."  It  is  like 
the  small  rivulet  which,  in  its  progress,  unites  various  streams,  and 
thus  becomes  a  large  and  powerful  river,  which  carries  every  thing 
before  it.  Believing  that  baptism  was  necessary  to  salvation,  na- 
turally led  first  to  aspersion  or  sprinkling,  and  then  to  infant  bap- 
tism. When  a  person  was  sick  and  supposed  to  be  dying,  to  se- 
cure his  salvation  they  were  anxious  to*  baptize  him  ;  and  as  he 
could  not  go  to  the  water,  they  conceived  that  water  might  be 
brought  to  him;  and  as  immersing  a  sick  person  in  cold  water  was 
thought  dangerous,  they  affirmed  that  pouring  water  upon  him  was 
iufficient.  Thus,  the  change  of  immersion  to  pouring,  in  cases  of 
nacessity,  was,  at  first,  thought  to  be  lawful;  but  the  Council  at  Ra- 


ESSAYS    ON    BAPTISM. 


115 


the  most  learned  Pedobaptist  divines.  Such  is  tlie  testi- 
mony of  Vitringa,  Ve.nemn,  Salmasius,  Hospiniamis, 
Suicenis,  Episcopius,  Dr.  Oireji,  Dr.  Wall,  S^c.  S^^c. 
Long  quotations  from  their  writings  on  this  subject,  may 
be  seen  in  Booth's  Pcdoh.  Exam.  vol.  2,  ch.  3.  Nor 
have  all  our  modern  Pedobaptist  brethren  rejected  this 
opinion.  To  this  day  it  is  believed  that  infants  are  to  be 
baptized,  because  it  is  necessary  to  salvation ;  that  in  the 
act  of  baptism  they  are  regenerated,  cleansed  and  justi- 
fied, and  their  sins  forgiven  ;  that  they  are  delivered  from 
the  greatest  of  evils,  and  enriched  with  the  best  and 
most  excellent  endowments;  filled  with  divine  grace; 
made  the  children  of  God  and  heirs  of  eternal  salvation ; 
that  they  are  joined  and  knit  to  Christ,  as  members  to 
the  head ;  that  they  are  signed  with  a  character  which 
can  never  be  blotted  out  r^f  their  souls.  Such  was  the 
doctrine  of  the  Council  of  Trent,  and  of  the  Greek  cliurch, 
who  immersed  their  infants,  and  is  taught  in  the  confes- 
sions of  Helvetia,  Bohemia,  Augsburg,  Saxony,  Witten- 
hurg,  Sucvcland,  and  by  the  church  of  England,  by  the 
Westminster  assembly. f     Innumerable  testimonies  might 

venna,  in  the  thirteenth  century,  improved  upon  this,  and  declared 
sprinkling  and  dipping  indifferent  The  behef,  that  baptism 
was  necessary  to  salvation,  led  also  to  infant  baptism,  which  till 
then  had  not  been  known.  Justin  Martyr,  who,  in  the  middle 
of  the  second  century,  addressed  a  letter  to  the  Emperor  Antonius 
Pius,  describing  the  nature  of  conversion,  and  of  forming  chris- 
tian societies,  never  mentions  the  baptism  of  infants.  Tertullian, 
who  lived  in  the  beginning  of  the  third  century,  is  the  first 
who  mentions  infant  baptism,  and  he  opposes  it  as  an  error.  About 
fifty  years  after  this,  Cyprian,  bishop  or  minister  of  Carthage,  (who 
justified  the  consecration  of  baptismal  water,  the  exorcising  of  the 
devil,  the  necessary  use  of  chriSm,  or  anointing  in  baptism,  with 
other  superstitious  practices,  and  who  was  the  first  that  vindicated 
the  change  of  immersion  into  aspersion  or  sprinkling,)  this  man  not 
only  himself  approved  of  baptizing  infants,  but  also  recommended 
it  to  others,  in  the  naem  of  a  Council  of  sixty-six  bishops  or  pas- 
tors. Through  the  influence  of  Augustine,  in  a  Council  of  fifteen 
bishops,  met  at  Mela  in  J\^u77iidia,  Ann.  416,  it  was  decreed  and 
enforced  by  Anathema,  that  "  It  is  the  pleasure  of  all  the  bishops 
present  in  the  holy  Synod  to  order,  that  whosoever  denicth  that  in- 
fants newly  born  of  mothers  are  to  be  baptized,  shall  be  accursed." 
More  than  400  churches  in  Africa  refused  submission  to  this  decree, 
and  consequently  became  the  subjects  of  cruel  and  extensive  perse- 
cution. 

t  As  the  reader  may  not  be  acquainted    with   the  Episcopal  form 
as  used  in  England,  1  insert    this    note.     At  baptisiu  the   minister 


116 


ESSAYS  ON  BAPTISSr. 


be  adduced  from  the  M^ritings  of  individuals,  but  two  or 
three  must  suffice.  John  Calvin  says:  "Baptism  is  a 
sign  of  initiation  by  which  we  are  admitted  into  the  so- 
ciety of  the  church,  in  order  that  being  incorporated  into 
Christ,  we  may  be  numbered  p.mong  the  children  of  God 
In  baptism  God  assures  us  that  all  our  sins  are  canceled, 
effaced  and  obliterated,  so  that  they  will  never  appear  in 
his  sight,  or  come  into  his  remembrance,  or  be  imputed 
to  us.  Baptism  is  also  attended  with  another  advantage  : 
it  shews  us  our  mortification  in  Christ,  and  our  new  life 
in  him.  Rom.  vi.  3,  4."  Institute  B.  4,  ch.  15.  3Ir. 
Henry ^  whose  commentary  on  the  Bible  displays  so  much 
piety,  learning,  and  judgment,  yet  had  his  mind  so  much 
prejudiced  by  education,  that  he  advances  the  following 
sentiment.  "  Such  are  the  privileges  which  attend  this  or- 
dinance, that  if  our  Master  had  bid  us  do  some  great 
thing,  would  we  not  have  done  it,  rather  than  come  short 
of  them  ?  Much  more,  when  he  only  saith  unto  us,  wash 
and  be  dean;  wash  and  be  Christians.  The  gospel 
contains  not  only  a  doctrine  but  a  covenant,  and  by  bap- 
tism we  are  brought  into  that  covenant.  Baptism  wrests 
the  keys  of  the  heart  out  of  the  hands  of  the  strong  man 
armed,  that  the  possession  may  be  surrendered  to  him 
whose  right  it  is.  The  water  of  baptism  is  designed  for 
our  cleansing  from  the  spots  and  defilements  of  the  flesh. 

aays:  "This  child  is  regenerated  and  grafted  into  the  body  of  Christ's 
church."  At  confirmation,  the  bishop  having  asked  the  children 
individually,  "Who  gave  you  this  name  ?"  They,  agreeably  to  in- 
struction given  them,  reply,  "My  god-fathers  and  god-mothers,  in  my 
baptism,  wherein  I  v/as  made  a  member  of  Christ,  a  child  of  God^ 
and  an  inheritor  rf  the  kin<^dom  of  heaven."  After  the  child- 
ren have  repeated,  in  their  mother  tongue,  the  creed,  the  Lord's 
prayer,  the  ten  commandments,  and  answered  some  questions,  the 
Bishop  lays  his  hands  upon  their  heads,  and  prays  thus  :  "  Almighty 
and  everlasting  God,  who  hast  vouchsafed  to  regenerate  these  thy 
servants  by  icater  and  the  Holy  Ghost,  and  hast  given  unto  them 
forgiveness  of  all  their  sins,  &o. ;"  and  in  a  following  collect  he 
says,  "These  thy  servants,  upon  whom  (after  the  example  of  thy 
holy  Apostles)  we  have  now  laid  our  hands  to  certify  them,  (by 
this  sign)  of  thy  fivor  and  gracious  goodness  towards  them."  Thus, 
as  infants  they  have  been  regenerated  in  bajjtism,  of  which,  in 
riper  years,  they  were  confirmed  and  certified;  and  at  their  burial, 
no  matter  how  wicked  their  lives  may  have  been,  (except  self- 
murderers  or  excommunicated)  their  bodies  are  committed  to  the  dust 
in  "swre  and  certain  hope  of  a  resurrection  to  eternal  /(/V," 
and  thanks  are  given  for  "God's  taking  the  soul  of  this  dear  brother 
(or  sister)  to  himself." 


ESSAYS    ON    BAPTISM.  H'^ 

111  baptism  our  names  are  engraved  upon  the  breast-plate 
of  this  great  High  Priest.  This,  then,  is  the  efficacy  of 
baptism^  it  is  putting  the  chilcVs  name  mto  tae  gospel 
erant  We  are  baptized  into  Christ's  death ;  ^.  e.  God 
does,  in  that  ordinance,  seal,  confirm  and  make  over  to 
us  Ai^L  the  benefits  of  the  death  of  Christ.  Infant  baptism 
speaks  an  hereditary  relation  to  God,  that  comes  to  us  by 
descent.  Baptism  seals  the  promise  of  God  s  being  to  me 
a  God,  and  that  is  greatly  encouraging ;  but  miant  bap- 
tism increases  the  encouragement,  as  it  assures  me  of 
God  being  the  God  of  my  fathers,  and  the  God  of  my  in- 
fancy." Treatise  on  Baptism..  Passim.  Another  Pro- 
testant divine  has  informed  us,  -that  Christ  has  nothing 
to  do  with  any  man,  nor  any  man  with  Christ  tnl  he  is 
baptized  with  water.  All  power  in  heaven  and  on  earth 
is  in  baptism.  He  that  is  not  baptized  has  no  mterest  m 
Father,  Son,  nor  Holy  Spirit.  By  this  ordinance  he  is 
united  unto  the  true  God,  and  becomes  one  with  him  m 
all  thino-s.  Baptism  is  our  righteousness  and  holiness- 
it  is  remission  and  cleansing  from  sin,  and  though  our  sins 
are  red  as  scarlet,  baptism  makes  white,  and  whiter  than 
snow.  He  who  is  baptized,  is  as  white  and  clean  from 
sin  as  God  can  make  him."     LeweJyn's  Treatise  on  Baj)- 

tism,  pp.  5-23.  ^         r  ^^         - 

D-ar  reader,  allow  me  now  to  ask  you  the  iollowing 
questions:  First.  Who  do  you  think  lay  the  greatest  stress 
on  baptism,  the  Baptists  or  the  Pedobaptists  ?  Secondly. 
If  the  preceding  statement  be  true,  if  grace  be  given  the 
child  in  baptism,  if  God  has  truly  regenerated  it  and  has 
actually  made  it  a  member  of  Christ,  a  chdd  of  God,  and  an 
inheritor  of  the  kingdom  of  heaven,  I  ask,  how  comes  it  to 
pass  that  persons  baptized  in  infancy  are  not  uniformJy 
pious  in  their  after  lives?  How  is  it  that  so  many  of  them 
turn  out  such  profligates  ?  Are  these  Xhe  fruits  or  evidences 
of  their  regeneration  ?  Are  these  the  persons  that  may 
call  God  their  Father,  Christ  their  Head,  and  heaven 
their  home  ?  I  ask  once  more,  how  are  these  thmgs  con- 
sistent with  the  doctrine  of  perseverance  ?  Justice,  hov/- 
ever  requires  the  admission  that  all  Pedobaptists  do  not  at- 
tach'so  much  importance  to  infant  baptism.  Mr.  Bradbury 
says  :  "  That  your  children  shall  be  sanctified  from  their 
mother's  womb  upon  their  being  received  in  this  ordi- 
nance is  making  the  blessing  of  the  new  covenant  come 
'  in* 


118  ESSAYS  ON  BAPTISM. 

by  the  will  of  men,  and  of  the  will  of  the  flesh,  and  not  of 
God.  But  be  not  deceived;  God  is  not  mocked.  Do  not 
think  so  idly  of  those  favors  that  come  by  his  Spirit." 
Duty  and  doctrine  of  liaptism,  p.  19. 

The  late  Pedobaptist  writer  in  the  New  York  Observer, 
mentioned  above,  states  that  infant  baptism  is  wholly  the 
act  of  the  parents,  and  that  the  child  derives  no  other 
benefit  from  it  but  a  dedication  to  God  ; — and  in  the  close 
of  his  paper  he  observes ;  "  If  the  Pedobaptist  churches 
would  take  this  ground,  and  relinquish  the  idea  that  bap- 
tized children  are  in  any  such  sense  members  of  the 
church  as  to  entitle  tlienij  by  reason  of  their  baptism,  to  a 
seat  at  the  Lord's  table,  and  to  subject  them  to  the  disci- 
pline of  the  church,  they  would  find  their  system.  I  think, 
more  consistent  with  scripture,  and  more  accordant  with 
what,  in  fact,  is  practicable." 

It  is  gratifying  to  see  the  rapid  progress  of  the  Baptist 
sentiment.  Nor  can  it  be  otherwise.  In  proportion  as  the 
hihJe  is  circulated  and  read  without  note  and  comment,  in 
the  same  proportion  we  may  hope  God  will  be  worshiped 
without. human  inventions.  Hasten  it,  O  Lord,  for  thy 
name's  sake.     Amen. 

15.  Close  Communion  is  another  objection  against  the 
Baptist  sentiments  and  practice. 

Not  a  ^e\y  pious  and  consciencious  christians,  con- 
vinced of  the  truth  of  the  Baptist  sentiments,  have  been 
kept  back  by  the  erroneous  and  slanderous  report,  that 
the  Baptists  are  a  bigoted,  narrow  minded  sect,  because 
they  allow  none  to  come  to  the  Lord's  table,  except  the 
members  of  their  own  denomination,  as  if  they  were  the. 
only  people  fit  for  heaven. 

Certainly  our  Pedobaptist  brethren  cannot  mean  by  this 
objection,  that  we  ought  to  admit  a  person  who  is  a  heretic 
in  sentiment  or  immoral  in  practice;  for^  to  such  some  of 
them  refuse  admittance,  as  well  as  we.  Their  objection, 
therefore,  we  conceive,  is  that  we  do  not  admit  such  as 
are  church  members  in  good  standing  in  every  other  re- 
•pect,  except  that  they  have  not  been  immersed  after  a 
personal  profession  of  faith.  I  confess  with  deep  regret, 
that  this  objection  had  once  great  weight  upon  my  mind, 
and  excited  not  a  little  prejudice  against  the  Baptist  de- 
nomination. I  remember  that  once,  after  having  preach- 
ed in  a  Baptist  church,  immediately  before  the  adminis- 
tration of  the  Lord's  Supper,  on  leaving  the  pulpit,  I  ex- 


ESSAYS    ON    BAPTISM.  119 

postulated  with  the  minister  for  refusing  me  a  crumb  of 
bread  from  the  Lord's  Table,  after  I  had  dispensed  the 
bread  of  life  to  the  whole  congregation.  But,  as  hard  as  I 
then  thought  of  this  conduct,  I  cannot  noiv  but  approve  of 
it,  as  a  thing  absolutely  necessary  to  make  their  practice 
consistent  with  their  principles. 

A  moment's  reflection  will,  I  trust,  convince  the  reader 
of  the  propriety  of  close  communion.  No  man,  I  believe, 
if  considered  by  our  Pedobaptist  brethren  as  not  baptized, 
would  be  admitted  to  break  bread  at  the  Lord's  table,  in 
any  of  their  churches  ;  however  amiable  his  character,  or 
how  much  soever  they  might  esteem  him  in  other  respects. 
During  my  examination  of  the  subject  of  Baptism,  I  found 
that  it  is  a  universally  received  opinion,  that  the  ordinance 
of  baptism  must  precede  the  Lord's  supper,  and  that 
whoever  refuses  to  submit  to  the  former,  or  is  unqualified 
for  it,  is  to  be  refused  admission  to  the  latter.  This  might 
be  confirmed  by  innumerable  testimonies  from  public  cate- 
chisms and  confessions  of  faith,  as  v*^ell  as  from  the 
writings  of  pious  and  learned  Pedobaptists.  I  select  but 
a  few. 

Justin  Martyr^  speaking  of  the  Lord's  supper,  says, 
"  This  food  is  called  by  us,  the  Eucharist ;  of  vvhich  it  is 
not  lawful  for  any  to  partake,  but  such  as  believe  the 
things  that  are  taught  by  us  to  be  true,  and  have  been 
baptized^     Apolog.  IL  p.  162. 

Lord  Chancellor  King  says  ;  "  Baptism  Vv^as  always 
precedent  to  the  Lord's  supper  ;  and  none  were  admitted 
to  receive  the  Eucharist,  till  they  were  baptized.  This 
is  so  obvious  to  every  man,  that  it  needs  no  proof."  Li- 
quiry^  Part  2,  p.  44. 

Dr.  Wall  informs  us :  that  '*  No  church  ever  gave  the 
Communion  io  any  jjcrsons,  before  they  were  baptized. 
Jitnong  all  the  absurdities  that  ever  it'ere  held,  none  ever 
maintained  that,  that  any  person  sliould  partake  of  the 
communion,  before  he  was  baptized."  liist.  Inf.  Bap. 
P.  2,  ch.  9. 

The  very  learned  Benedict  Pictet  says:  "  The  supper 
of  our  Lord  ought  not  to  be  administered  to  persons  that 
are  unbajJtized :  for,  before  baptism,  men  are  not  consid- 
ered as  members  of  the  visible  church."  Thcolog. 
Christ.  959. 

Dr.  Doddridge  tells  us:  ''It  is  certain,  that  as  far  as 
our  knowledge  of  primitive  antiquity  reaches,  no  mibap- 


120  ESSAYS    ON    BAPTISM. 

tized  person  received  the  Lord's  supper."  Again  he  says, 
^^  How  excellent  soever  any  man's  character  is,  he  must 
be  baptized  before  he  can  be  looked  upon  as  completely  a 
member  of  the  church  of  Christ."  Lectures,  pp.  508 — 512. 
Becle  informs  us,  "  that  three  young  princes  among 
the  eastern  Saxons,  seeing  a  Bishop  administer  the  sacred 
supper,  desired  to  partake  of  it,  as  their  deceased  and 
royal  father  had  done.  To  whom  the  Bishop  answered ; 
*  If  ye  will  be  washed,  or  baptized,  in  the  salutary  foun- 
tain, as  your  father  was,  ye  may  also  partake  of  the  Lord's 
supper,  as  he  did :  but,  if  ye  despise  the  former,  ye  can- 
not in  any  icise  receive  the  latter.'  They  replied,  '  We 
will  not  enter  into  the  fountain,  or  be  baptized  ;  nor  have 
we  any  need  of  it ;  but  yet  we  desire  to  be  refreshed  with  that 
bread.'  After  which,  the  Historian  tells  us,  that  they  im- 
portunately requesting,  and  the  Bishop  resolutely  refusing 
them  admission  to  the  holy  table,  they  were  so  exaspe- 
rated as  to  banish  both  him  and  his  out  of  their  king- 
dom."    Hist.  Eccles.  L.  2,  ch.  5,  p.  63. 

Besides,  it  is  strange  indeed,  that  those,  who  believe 
that  children  sprinkled  in  infancy  are  properly  baptized, 
become  members  of  the  church,  are  put  under  its  watch 
and  government,  &c.  &c.  &c.  and  yet  forbid  them  to  ap- 
proach the  communion  table,  should  find  fault  with  Bap- 
tists for  refusing  those  whom  they  consider  as  not  bap- 
tized afe  all.  The  reader  will  be  able  to  judge  who  is 
chargeable  with  improper  close  communion. 

16.  It  is  not  unfrequently  objected,  that  the  poor  and 
illiterate  only  embrace  the  Baptist  sentiments,  and  that 
the  learned  and  rich  are  for  infant  baptism. 

Perhaps,  there  is  too  much  reason  to  fear  that  this  ob- 
jection has  stifled  many  a  conviction  and  prevented  both 
ministers  and  people  from  obeying  the  positive  command 
of  our  blessed  Lord  and  Saviour.  Thus,  "  when  the  pub- 
licans justified  God,  being  baptized  with  the  baptism  of 
John,  the  Pharisees  and  lawyers  reject-ed  the  counsel — of 
God  against  themselves,  being  not  baptized  of  him." 
Luke  vii.  29-30.  In  like  manner,  the  Jewish  builders 
justified  themselves  in  rejecting  the  Messiah,  the  chief 
corner  stone,  saying,  "  have  any  of  the  rw/ers  or  of  the 
Pharisees  believed  on  him  ?  but  this  people,  who  know- 
eth  not  the  law,  are  cursed."  John  vii.  47-48.  Must 
the  Gospel  be  a  cunningly  devised  fable,  because  "  not 
many  wise  men  after  the  flesh,  not  many  mighty,  not  many 


ESSAYS    ON    BAPTISIM.  121 

noble,"  have  believed  1  No  !  verily  not !  Let  God  be 
true  and  every  man  a  liar.  The  Lord  is  jealous  of  his 
glory ;  and,  therefore,  he  despises  the  great,  the  wise,  and 
the  noble,  and  chooses  the  poor  of  this  world,  and  makes 
them  rich  in  grace.  Yes,  dear  reader,  with  the  deepest 
humility  I  would  adopt  the  language  of  the  blessed  Jesus 
and  say  ;  "  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  unto  babes.  Even 
so.  Father  ;  for  so  it  seemed  good  in  thy  sight."  Matt, 
xi.  25,  26. 

Further,  is  it  not  a  true  maxim,  "  Humanum  est  cr- 
rarcj''  ,it  is  human  to  err  ?  Have  not  many  learned  and 
pious  men  erred  and  done  wrong  1  Are  there  not  many 
learned,  rich  men  in  the  community,  full  of  errors  and  su- 
perstitions ?  Are  we  to  do  evil,  because  the  multitude  do 
so?  "  The  Bible  is  the  religion  of  Protestants,''''  and  not 
the  opinions  and  traditions  of  men,  if  ever  so  learned  or 
opulent.  Even  a  Paul  must  not  be  followed  farther  than 
he  followed  Christ. 

But  the  objection  is  not  founded  in  fact.  It  is  not  the 
poor  and  illiterate  only,  who  are  Baptists.  Not  a  few  in 
all  ages  of  Christianity  might  be  mentioned,  that  were 
eminent  for  piety,  learning  and  respectability ;  and  who 
knows  not  that  John,  who  was  greater  than  all  the 
prophets,  was  a  Baptist  1  and  we  have  already  shown, 
that  the  Apostles,  who  were  still  greater  than  John,  were 
also  Baptists ;  and  let  it  be  remembered  that  the  Lord  Je- 
sus Christ  himself,  the  greatest  of  all,  was  a  Baptist,  both 
in  sentiment  and  in  practice. 

Since  the  days  of  the  Apostles  too,  there  has  been  a 
bright  cloud  of  witnesses  in  favor  of  the  Baptist  senti- 
ments. Such  were  the  Donatists,  Novatians,  Wcddenscs, 
Albigenses,  ancient  Britons,  &c.  &c.  And  is  it  not  evi- 
dent from  the  quotations  contained  in  the  preceding  pages, 
(and  which  might  have  been  greatly  multiplied)  that,  how- 
ever our  Pedobaptist  brethren  differ  from  us,  v*'ith  respect 
to  the  Subjects  and  Mode  of  Baptism,  in  practice,  very 
many  of  them  seem  to  be  perfectly  agreed  with  us  in 
ojnnion  ? 

A  remark  of  the  pious  and  excellent  Mr.  Booth  is  too 
applicable  to  be  omitted  in  this  place,  and  most  suitable 
as  the  close  of  this  work. 

"  It  is  very  observable,"  says  he,  ''  that  so  many  Pedo- 


122  ESSAYS  ON  BAPTISM. 

baptists  themselves  have  admitted  the  facts  on  which  we 
reason,  and  that  they  have  either  expressly  rejected  the 
texts,  usually  pleaded  against  us,  as  having  nothing  to  do 
in  the  controversy  ;  or  so  explained  them,  as  renders  their 
application  in  support  of  infant  baptism  quite  impertinent. 
Do  we  maintain,  for  instance,  that  baptism  is  a  positive 
institution,  and  that  positive  rites  depend  entirely  on  the 
revealed  will  of  God,  in  reg-ard  of  the  manner  of  perform- 
ing them,  the  persons  to  whom  they  belong,  and  the  signi- 
fication of  them  1  All  this  they  readily  grant.  Do  we 
insist,  that  the  obvious  and  native  sense  of  the  term  bap- 
tism is  immersion  ?  They  expressly  allow  it.  Do  we 
maintain  that  immersion  was  the  Apostolic  practice,  and 
that,  except  in  extraordinary  cases,  it  w?tS  the  general  cus- 
tom of  thirteen  hundred  years  ?  They  confirm  our  senti- 
ment. Do  we  affirm  that  immersion  is  the  present  prac- 
tice of  the  Greek  and  Oriental  churches,  and  that  those 
churches  include  one  half  of  the  christian  world  1  Their 
own  pens  bear  testimony  for  us.  Do  we  insist,  that  plung- 
ing is  more  expressive  of  the  ^eat  things  intended  by  the 
ordinance,  than  pouring  or  sprinkling  1  They  accede  to 
our  opinion.  Do  we  assert,  that  the  first  instance  of  pour- 
ing or  sprinkling,  instead  of  immersion,  which  is  express- 
ly recorded,  was  about  the  middle  of  the  third  century, 
^.nd  then  condemned ;  ihdii  i\\e  apostate  church  of  Rome, 
all  sovereign  as  her  church  claims  are,  introduced  pouring 
to  common  practice ;  and  that  Protestant  churches  re- 
ceived it  from  her  polluted  hands  ?  These  being  stub- 
born facts,  are  all  acknowledged.  Do  we  maintain  that, 
in  ordinary  cases,  immersion  is  not  prejudicial  to  health  ? 
Pedobaptist  physicians  without  a  fee,  and  medical  prac- 
tice without  hesitation,  confirm  our  opinion.  Do  we 
assert  that  no  power  on  earth  has  authority  to  alter  the 
law  of  Christ,  or  to  depart  from  Apostolic  example,  in 
regard  to  immersion  ?  So  do  they,  in  effect,  when  dis- 
puting with  Papists  concerning  the  sacred  supper.  Do 
we  contend  that  there  is  no  express  command  nor  plain 
example  in  the  New  Testament,  relating  to  infant  bap- 
tism ?  It  is  granted  hij  them.  Do  we  plead  that  there  is 
no  evidence  of  Pedobaptism  being  practised  before  the 
conclusion  of  the  second,  or  the  beginning  of  the  third 
century  ?  This  also  is  readily  granted,  even  by  some  of 
those  who  were  the  greatest  adepts  in  christian  antiqui- 
ties.    Do  we  treat  with  contempt  the  plea  of  pretended 


ESSAYS    ON    BAPTISM.  123 

apostolic  tradition,  unsupported  by  scripture  ?  So  do  all 
Protestants,  except  Pedobaptism,  Episcopacy,  or  some- 
thing similar,  solicit  their  patronage.  We  have  the  honor, 
therefore,  to  agree  with  many  of  them,  as  to  a  great  part 
of  our  premises;  and  with  some  of  them  respecting  the 
whole.  Yes,  amazing  as  it  may  seem,  we  are  honored  with 
having  some  of  them  for  our  associates  in  every  thing,  ex- 
cept the  conclusion.  Here,  indeed,  we  are  utterly  deserted 
by  them.  Nor  can  it  be  otherwise,  while  they  are  Pedo, 
and  we  Anti-pedo-baptists."  Mr.  Booth  having  quoted  a 
declaration  of  Bishop  Taylor,  viz:  *' that  there  is  much 
more  truth  than  cvklence  on  the  side  of  Pedobaptism,"  ob- 
serves, ''  This  being  the  case,  I  am  discouraged  in  res- 
pect to  an  issue  to  the  present  controversy.  For  as  truth 
and  evidence  do  not  depend  on  the  pleasure  of  man,  they 
are  stubborn  things ;  and  we  justly  presume  they  will  not 
easily  quit  their  stations,  out  of  complaisance  to  either 
side.  While,  therefore,  each  abides  by  her  party,  the 
Baptists,  it  is  likely,  will  plead  preponderating  evidence, 
and  firmly  insist  upon  it  as  a  maxim  of  logical  prudence, 
that  our  assent  should  ahvays  be  proportioned  to  the  de- 
gree of  evidence ;  on  the  other  hand,  we  need  not  won- 
der, if  Pedobaptists  exult  in  the  possession  of  truth,  be- 
cause it  is  a  precious  jewel ;  and  such  truth  especially,  as 
is  obtained  icithout  evidence,  must  be  precious,  indeed,  it 
being  so  extremely  scarce.  Despairing,  therefore,  of  put- 
ting an  end  to  the  controversy,  where  truth  and  evidence 
take  different  sides,  I  must  here  lay  down  my  pen."  Pe- 
dob.  Exam.  2,  pp.  450,  483. 

And  now,  dear  reader,  I  must  also  lay  down  my  pen ; 
not  in  despair,  however ;  but  with  prayer,  that  my  humble 
attempt  to  render  you  such  assistance  as  was  in  my  power, 
may  prove  to  you  a  blessing,  and  in  the  hope  that  you  will 
not  suffer  your  mind  to  be  kept  back  from  searching  the 
holy  scriptures  for  both  evidence  and  truth. 

And  may  He,  whose  gracious  Spirit  has  led  me,  as  I 
trust,  out  of  the  darkness  of  Judaism  and  sin,  into  the  glo- 
rious light  and  liberty  of  the  gospel,  and  constrained  me 
to  be  baptized  into  his  most  holy  name,  and  given  me 
great  peace  in  believing,  and  joy  in  obeying  his  word — 
may  He  lead  you  into  all  truth  and  obedience ;  and  glo- 
rify himself  in  the  united  and  harmonious,  sanctified  in- 
fluence of  all  his  beloved  people,  through  Jesus  Christ 
his  Son.     Amen, 


INDEX. 


ESSAY  I. 

Page. 
Cleneral  Observations  on  Positive  laws,  shewing  the 
difference  between  a  Positive  Law  and  a  Moral 
Law 9 

ESSAY  11. 
Believers  the  only  subjects  of  Baptism  -  -     22 

ESSAY  III. 

Arguments  in  favor  of  Infant  Baptism  stated  and  re- 
futed       -  -  -  -  -  -     81 

ESSAY  IV. 

Immersion  the  only  Mode  of  Baptism  -  -     69 

ESSAY  V. 
Objections  answered  -  -  -  -     87 


Note. — ^The  sectional  numbers,  on  pages  53,  54,  55,  56,  57,  and 
Si),  ought  to  have  been  omitted. 


'€i^' 


'.°"  Jjheological  Seminary-Speer 


